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ANNEX

TEUE CMRISTIANITY i

OR,

THE WHOLE ECONOMY OF GOD

TOWARDS MAN,

AND

THE WHOLE DUTY OF MAN,

TOWARDS GOD.

JA* FOUR BOOKS.

WRITTEN ORIGINALLY IN THE GERMAN LANGUAGE,

BY REV. JOHN^ARNDT.

TRANSLATED INTO ENGLISH,

BY REV. ANTHONY WILLIAM BOEHM,

And printed in London, Anno Domini, 1712.

jTirst american €öition,

REVISED AND CORRECTED,

BY REV. CALVIN CHADDOCK, OF HANOVER, MASS.

BOOKS I. & IL

BOSTOJ^:

PRINTED BT LINCOLN & EDMANDS, NO. 53, CORNHILL.

1809.

17"*678

TO THE READER.

THE following work accidentally feil into the hands of the
Editor ; and after a careful perusal, it was thought too
valuable a work, to lie buried in obscurity.

And, as transcribers and correctors of other men's writings,
often make such material alterations, both in sentiment and
language, that the real authors are scarcely to be seen ; and
as most readers, when perusing any production, wish to be
able to form some just ideas of the genius and talents of the
real author or translator ; so to accomplish the above pur-
pose, it was thought best, in correcting the following work, to
preserve the language and sentiments of the translator entire :
Although the language appears to be somewhat ancient, and
the sentiments in some few instances obscure, and in others
inaccurate. Therefore the only alterations which have been
made are such as respect redundant and obsolete words,
orthography, the addition of some words, and the transposition
of some sentences ; that the ideas of the translator might ap-
pear more conspicuous.

Tln :, corrected, the work is submitted to the public inspec-
tion, with the sincere prayer of the Editor, that the blessing of
Heaven may attend it, and that it may prove a savour of life
unto life, to many, as we are informed (in the preface) it did
soon after its first publication, and not of death unto death to
any into whose hands it may chance to fall.

CALVIN CHADDOCK.
Hanover, Oct. 1809.

Content!?»

Page
PREFACE of the Translator^ - - - - ix

Preface of theAuthor, xxv

Chap I. Of the Image of Godtn Man, - - - 33

Chap. ii. Of the Fall and Apostasy of Adam, " " 43

Chap. iii. Of the Restoration ly Christ ^ - - - ^i

Chap. iv. IVhat true Repentance and Conversion is ; and honv

the Gross and Toke of Christ are to he understood, - - 57

Chap. V. What true Fa'ith is ; and of Justification by it, - 63

Chap. vi. Of the Kingdom of God luithint - - 69

Chap. vii. Ho'u; the Laiv of God is nvritten in the Hearts

of all Men, 74—'

Chap. viii. Without true Repentance no Man can lay any Claim

to Christ and his Merits, ----.. y^

Chap. ix. Of the Antichristian Life of the formal Christian, 86

Chap. X. Hoiv the Life of the Men of the World^ is contrary to

Christ and his life : And the vulgär Christianity no better than

afalse Christianity, - - - - - - 89

Chap. xi- IVhasoever doth not imitate the Life of Christ, hath

not yet seriously repented, neither is such an one to be reputed a

Christian indeed, or a true Child of God^ - - - 94

Chap. xii. A Christian ought to die to himself, and live to Christ, 106
Chap. xiii. A Christian ought nvillingly for Christ, and for ob-

taining in him the end of Man's Creation and Redemption, to

die bolh to the World and himself, - - - - 114.

Chap. xiv. The true Christian* s Contempt of the World, and

Hatred of his own Life for Christ, - - - - 125

Chap. XV. What the true Gross of Christ is, - - - 132 .

Chap. xvi. The continual Combat of the Flesh and Spirit, - 138

Chap. xvii. A Christian* s Inheritance not of this World-, - 143
Chap. xviii. The extravagant Madness of pref erring temporal

Things before eternal, - - - - - -151

Chap. xix. He is of God most beloved, <who is most ivretchedin

his own Eyes, - - - - - - -1^6*«»

Chap. XX. H01V by true Contrition a Christian^ Life is daily

amended, and he made continually more and moreßt for the

Kingdom of Heaven^ - - - - - -164

VI CONTENTS.

Page
Chap. xxi. IVhat the true Worshlp of God isi - - 175

Chap. xxii. As a Tree is known by its fruit ; so is a irue
Christian hy charity, and by a Life <which is Iruly according

to Christ, 185

Chap. xxiii. He that ivould advance in the Life of Christ,

must not entertain ivorldly Friendships, - - - 189

Chap. xxiv. Of the Love of Gody and of ourNeighbour, - 195

Chap. XXV. Of Love fo-wards our Neighboury ... 209
Chap. xxvi. Wherefore our Neighbour is to be loved, - 215

Chap. xxvii. Wherefore our Enemies are to be loved, - 223

Chap. xxviii. Wherefore the Love of the Creator shouldbe pre-

ferred to all Creaturesy - - - - - -230

Chap. xxix. Of Reconciliation to our Neighbour, nvlthout

tuhich, God tahes aiuay his grace from US, _ _ - 234

Chap. XXX. Of the Fruits of Charity, . - - - 243

Chap. xxxl. That ivithout Charity, the best gifts may be cor-
rupted : And hoiu they are by seif love and pride danger ously
infected, - -- - - - - - -251

Chap. xxxii. Great Gifts do not demonstrate a Man to be a
Christian and acceptable to God, but Faith, as it ivorketh by
Charity, .--.---- 256

Chap. xxxiil. God hath no respect to the works of any one ;

but judgeth the ivork according to the Heart, - - ^58

Chap. xxxiv. We do nothing of our selbes for our Sahation, but
God doth all things for us ; only tue admit of his grace, and

yidld to it, -.- 261

Chap. XXXV. Without a Holy and christian Life, all Wisdom,
all Arts and Sciences ; yea, the Knowledge of the nvhole Scrip-

ture and Theology, is in vain, 267

Chap. xxxvi. How and by ivhom the Virtue of the hidden

Manna is tasted, - - - - - - -270

Chap. xxxvii. Christ the Light ofthe World ; declaring, honv
those that do not follow htm in their life, cannot be freed from
the Blindness of their hearts ; but must remain in Darkness
without the light of Life ; and so can have no trne Knowl-
edge of, or Fellowship wtth God, - - - • 280
Chap. xxxvlil. That an Antichristian Life is generally the
Source of False Doctrine, and the original cause both of
Hardness of Heart, and of Blindness of Understanding, - 294
Chap. xxxix. The purily of Doctrine and of the Word of God,
are not so much by disputation and writing of books, as by true
Repentance and an holy Life tobe obtained and de fended, - 300
Chap. xl. Christian Rules for leading a christian and devout

Life, - - - .... - - 307

Chap. xli. That the whole of christianity consists in the Restor-
ation ofthe Image of God in Man, by the extinctlon of that of
the Deril in him, - - r - - - -316

CONTENTS. VU

Page
Chap. xlii. The Conclusiony contalning the reason ofthe melhod
of this present Book ; and shewing ivithal the absurdity of
Spiritual pride, and that the gißs of the Holy Ghost are not to
be obiained but by humiüty luith prayer, - - - 339

BOOK IL

'THE Infroduction, - - - - - - "349

Chap. I. That yesus Christ the San of Godj is glven us hy our
heavenly Fatherfor an ylntidote against the damnable and dead-
ly poison of sin, and the Fruits thereof ; and for a medicinat
Fountain^ good against all the calamities and evils both of Body
and Soul, - - - - - - - "353

Chap. ii. The true Grounds of Consolation nvhich are in Christ
to a Christian : And hoiu every one may^ and ought to apply
the same to himself, - - - - -\. - ^^-^

Chap. iii. That Justißcation hefore God, consists only in the
perfect Obedience and merit of Christ yesus, and in the pardon
of Sins receivedby Faith, - - - - - "371

Chap. iv. That salutary Faith in the true Christian, produces
the various Fruits of Righteousness, arising from the most in-
luard ground of a heart void of all hypocrisy ; and therefore
God himself, hy this same ground, doth measure and value all
outivard avorks, - - - - - - -376

Chap. V. The Poiver of the Word of God Oper ating in man, - 384

Chap. vi. The Happiness ofa Soul united luith Christ, - 391

Chap. vii. That to the right under&tanding Che Nature of Spirit-
ual Renovation, there is required the hnoivledge of the differ-
ence betivixt the Old and New Man, - - - "395

Chap. vüi. God most affectionately invifes to Repentance ;

nvhich is by no means to he neglected or delayed, - - 400

Chap. ix. What Repentance is ; hotv to be performed, and

hoix) the Divine Goodness invites us thereto, - - _ 408

Chap. X. Off our Properties of true Repentance, - - 421

Chap. xi. That the netu creature is the effect of true conver-
sion. How a christian is by Faith made a Lord over all,
and by Charity a Servant under all ; the Life of Christ being
for this his Pattern and Mirror, - - - - 429

Chap. xii. That Christ is the Way to true Godliness, and the
Mark of a christian^ s Life : And that he ivho is not led of
God, is sureto go astray, - - - - - -431

Chap. xiii. That Christ is the true Book of Life, teaching us

by his Poverty^ to despise the Pomps ofthe World, - - 435

V121 CONTENT

Page

Chap. xiv. Thal the Lord Jesus ^ hy his pattent Sufferlng the
Reproachcs and affronts of others^ as also by bis Sclf-denying
Lt/cy hath taught us to despise the Honours and Pomps of the
tuorldy .--.----> ^^2

Chap. XV. Ho'w a christian by Christ, ought to bear and to

overcome the Adverstty and contempl of this IVorld, - - 4^

Chap. xvl. Hotu Christians are to seeh their Honour and

Glory in Christ ; and how they may ohtain the same, - 452

Chap. xvii. Honv^ after the Example of Christ, and of all oth-

er Saints, lue may overcome calumny, - - - - 456

Chap. xviii. Thal the consideraiion of the Sufferings and Sor-
rows of Christ, is the most ejfectual Method for subduing in us
all carnal Delights, - - - - --473

Chap. xix. Hozu in Christ crucißed, as in a Book of Life, 'we
may read our o'wn Sins, together "juitb the IVrath, Righteous-
ness, Love, and IVisdom of God, - - - - - 478

Chap. XX. Of the Power and Necessity of Prayer in these

Divine contemplations, - - - - - -481

PREFACE OF THE TRANSLATOR.

ARNDTIUS'S name hath been all along venerable in the
Protestant churches,ever since the celebrated work oUrue chrhüanity
(part whereof is here presented to the reader) hath appeared in
public. The effects this book hath produced in the con Version
of souls are so very many and considerable, that to give an ac-
count of them, would make up a history by itself ; which there-
fore is not to be expected from a Preface. The Author has not
only been esteemed (and so continues to be) by those of his own
communion, but even by many of other denominations of Protes-
tants ; especially by such as have sincerely laid to heart the great
decay of solid piety in these latter days, and been concerned in re-
trieving the honour of the Christian religion, by making it shine
in the lives of its professors.

2. Religion looked with a deplorable aspect in Germany, when
cur author began first to appear with his book of true chr'istianity ,
It is true, that church was but lately reformed from many errors
and superstitions ; so that one would think, true christianity should
have met with a more favourable acceptance among Protestants.
But as the humour of the world goeth l real p'tety and true prac-
tical christianity has been all along an unwelcome gueft in all
ages, in all parties and denominations, in all states of christen-
dom : and men, however they pretend to honour it, have found
out a way to keep its power and energy at a convenient distance ;
not caring to be too nearly acquainted with a religion, whose main
scope is to mafter the corrupt bent and bias of nature, and to bring
the will of men into an entire compliance with the will of God.

3. This being the nature, end, and design of christianity, it is al-
most impossible that those who earnestly endeavour to promote it,
should fare better than religion itself. And this was the reason,
our Author with his book has undergone many severe censures
and persecutions, when this came to see the light ; one branding
him with this error, and another with that, as in part has been
related in the preface prefixed to the last Latin edition, printed at
London in the year 1708. However, this disturbance raised a-
bout John Arndt and his doctrine, served only to render more re-
fulgent the solidity of his principles, and to set ofF the better the
lustre of true christianity , by the opposite darkness of a fahe aad
corunterfeit one.

X The Translaior^s Preface.

4. One of the greatest efForts of our Author uns, to removc
from christianity ihe abominable idol of a mere external formality-,
(cornrijonly called opus optratum) and to inspire people with an
inivard sense and gust of all the duties and functions they outward-
ly performed. He would have ihem not only maintain the purity
of the doctrine, but adorn also the purity of doctrine with a suita-
ble purity of life and manners ; counting this the noblest Orna-
ment, the crown and top.stone of true christianity, to which all other
endeavours ought directly to tend. But as people never grow soon-
er weary in any thing, than in the work of reformation, (espec-
ially, if this be not only levelled against the corrupt manners and
doctrines, but also against the corrupt faculties of the soul, and
the very leading principle residing within the niind) so many of the
Protestants, soon after the first heat of reformation was over, sat
themselves down quietly, as if the business had been finished» and
notbing left to be done by them. Whereas the true applicatory
work of the reformation was then but begun^ when the doctrine
came to be recovered into some degree of purity, and refined from
the adhering dross of abuses and corruptions, in order to be now
constantly continued and handed down in life and practice to all
succeeding generations. This would have been, and always will
be, the likeliest way safely to preserve the depositum of a pure
doctrine ; which must needs be very much impaired, if not en-
tirely lost, whenever people, once given up to the corrupt bent of
their own will, freely indulge themselves in all manner of vices
and loose practices ; For the nvill and inclinations being once taint-
ed with self-Io've, and other irregulär passions attending it, will soon
give a wrong bias to the eye of the understanding, and this being
darkened will produce again abundance of errors and delusions,
of abuses and mistakes in the lives, manners, and doctrines them-
selves, and so in the whole frame and practice of the Christian
religion.

5. These mistakes did shew themselves soon after the reforma-
tion. When Luther had in some degree turned out the doctrine
of being justißcd by lurjrksy and estabiished the doctrine of justifica-
tion by faith only ; many of his followers readily feil in with that
doctrine ; but inllead of a living, active, operative, purifying faith,
(as Luther required, and which is constantly attended with a
train of hcavenly Operations) they set up a mere carnnl conßdena^
and human persuasion ; and instead of that sweet rest, calmnefs
and composcdness of conscience, which usually accompanies a
divine faith, they rested in a State of carnal securily, endangering
thereby both their own and other people's safety. This proved
the very inlet of many evils. It made way for the vilest of sin-
ne: s to shelter himsclf under the cover of being justified only by
faith without works. Howevcr, these most dangerous mistakes,
as tliey did not spring np from the doctrine itself thus reformed,
blit from the misapplication people made thereof ; so those that
paliiated their consciences with so slight and scanty a covering

The Translators Preface. xi

did thereby manifestly betray themselves as altogether unwIUing
to be wrought into a triie ohed'ience of faith^ as the apostle*s phrase
is. All which rriay give us an insight into the various stratagems
of the great enemy of souls, who, whilst people sleep, steals in
upon them unawares, and sovv-eth tares among the wheat.

6. It is true, abundance of dead vvorks of the Papists, which vul-
gär eyes admired in thofe days, have been laid aside by Protes-
tants ; but is not our dcad faith^ which too many have raised
instead thereof, as empty a thing as their dead tuorks P Where is
that compunction and brokenness of heart, that poverty in spirit,
that humility, those internal breathings, longings, and desires
afcer Christ the author of salvation ? Where is that in ward kn vvl-
edge and sense of the sph-ituality of the law, and thal sorrow, grief,
and anxiety of heart attending the experimental knowledge of our
apostasy from God ? And yet all this raust need'j precede the
practica! application of the doctrine of faith^ if ever the iatter (hall
leave a saving change upon the mind, and prove a shelter in the
day of wrath, and a stay in the storm of temptation. For all
thefe acts of humiliatior\ are comprehended in the draioing of the
Fathery* which is thc forerunning d'ispensation of the law, whereby
the soul, as by a school masier,f is brought at last unto Christ,
to be justlfied ,lyy fatth. No fooner does she come to believe in
Christ, but .s,ne is thereby removed from that stock which is wild
by nature,. and is ingrafted into Christ the true vine, in whom she
now lives 'iike a branch, and brings forth much fruit.

7. Biät where are those fru'its v;hich nmst unavoidably /oZ/cw
the do^trine oi faith if duly applied by a returning sinner ? Where
are thjose sweet emanations and rivers of living water, which will
readiyiyj(?üw, and often gufh forth froni the bsliever, though there
werfj never a law to compel them ? Where is that mortification of
thq/ deeds of the flesh, together with the succeeding nevvness of
lifje ? Where is that new creature, that patient resignation and sub-
2T^ ission to the will of God in his disposals of us ? Where is that
1 ove of God shed abroad in the heart, and those other heavenly
Virtues and fruits of the Spirit springing up from the principle of
*^aith as from a divine seed lodged within the soul ? Are not these
'weighty and practical doctrines of true christianity, both as they
j^recede ^iTidfolloiu the settlement of a divine faith, if not quite lost,
yet despised, neglected, silenced among Protestants in this de-
generate age ? The doctrine of sp'iritual contrition and sorrow of
heart, being the product of the dispensaiion of the law, is turned
by many into ridicule, and cried down for vapours, for a piece of
melancholy, for the effect of an hypocondriac Constitution, and
for the restless workings of a distempered brain ? Whereas it is
one of the first Operations of the divine Spirit, whereby the sinister
bent and obstinacy of the will is rendered somewhat pliable, and
the whole frame of the mind disposed to a liking of the following.

' John vi. 44. f Gal. iii. 24.

j^l 7'he Translator* s Preface.

Communications of the Spirit. The soul is quallfied thereby to be
entrusted in time with sublimer gifts and graces. But if this/.r.-
taralor'i dispensation (under which a man dtggeth deep, m order to
lay the foundationona rock) and first step towards a fp.ntual
life, be ne^lected, and thus the very ground-work over-turned ;
Ton v.hich the vvhole structure of faith and rehgion was to be
raised,) then it is no vvonder, that all the rest falls to the ground :
reliRion, without this previous work, being nothing but mere show
and pretence, and the virtues, howsoever they may appear to the
eye of men, but faint and counterfcit images of religion, but not
relJffion itself, nor the genuine effect thereof.

8 l'be doctrine of faith itself has fared no better. Faith, as it
is nöw in von-ue: siixnifies no more than a firm adhenng toacertain
sect and denominatVo.n of people, and a violent mamtammg of
Mich narticular tenets i.^ ^'•''ive been received and approved by
ht p'any A^Uhe in;-edi;^f;ts^ a faith - nothn^g but

h^una^n ducat.on, culom, tradit.-^P^^^^^^^^^^^^^^^ -7--;
The zeal which goes along ^v,th it is ^^""^^ ^l^^^^^ ^f ^,,,, ,nd
W, andofcorrupt reason. the two grea..^ matter as is

party-notions. 1 here is no fuch conviction . • j r »u ko

r J r • u j • n -u i^mind Ol the be-

wont to attcnd a true faith, and to mfluence the • „ r ^i ^ „»u

liever with a füll certainty and undoubted assuranc^V ^. , ,

and reaüty of the doctrines once received. This fL. •

ihe least character of a divine work stamped upon it. i\ ,

- , . , , • r .. ^ cteachers,

jy taken m upon trust, by the mere Suggestion ot tutors, ,^ r

and of other men in authority. This faith is handed dow,, .

one generation to the other ; one friend perfaading the otht'^,

the fame notional belief, and parents leaving it to their chii-^^ . *

by way of inheritance. It is fit to serve every turn, let it L -j^

terest, honour, worldly greatnefs, preferment, and the like. ,

man is a greater enemy to the inward power of true religion, th\

he that ts deeply rooted in this imaginary belief, and this barr^_ r

set of human notions : for his rational activity being destitute i r

a superior guide to keep it within bounds, and yet busying itsel-

about matters of religion, contracts thereby a multitude of spirit- •

ual pollutions. To which is often added a profane contempt of

things most sacred, and a misconstruction of the more interior

Operations of God's Spirit, as was shewn before. Thus is faithl ■

which, according to its primitive Standard of scriptural significa-

tion, is cntirely a creation of God, made a work and persuasion of

men, and a /rrt^/V/ow^/business, without so much as one ray of true

gospel-light shining into the heart. Such a believer has the

name that he lives.

9. But to set out this dark faith in its true light, we ought well

to consider the contrary nature of a sound, saving faith, and

the glorious display of the fruits attending it ; some few hints

"whereof have been given already. True faith, whenever it is seat-

ed in the mind, brings forth works suitable to its inward impulse

and Constitution. These are Urmed good ivorh, fruits of righteous-

The Translator^i Preface. xüi

nessy fr Ulis of the Spirit, rivers of living nvater ; be cause they are
brought forth by a believer as freely as a good tree yields its
fruits, and a plentiful fountain its water. The true chrlstian is
constantly employed about doing good, and laying out what he
has received ; and yet is he not in the least sensible of any de-
cay, but rather of a daily supply of what he has bestowed on
others. He that hath, and practically layeth out what he hath, to
htm ß}all be g'fven, and he ß>all have abundance. By these uninter-
rupted emanations of love and mutual acts of charity, the soul is
so far from losing the fountain of life, that she rather moves
nearer and nearer towards it, and heartily closes with Christ, who
is both the original source and the means of all the graces con-
ferred on her. For this water which the true Christian has tast-
ed, is in him a well of living water springing up gradually (and
so not by fits and Starts) into life everlasting. These are good
works indeed. They come from the true gospel spirit of Christ,
and by a constant, and as it were natural return, are resolved at
Jast into the grand spring from whence they were derived. Such
an one so<weth hls seed in the morningy and in the evening luithholdeth not
hls hand from working early and late upon all occasions. This
water of life is to him a constant monitor, to do good whilst he
has opportunity. How plentifully did the Christians of old
drink of this water of life I The woman of Samaria tasted of it,
when the Lord discoursed with her at Jacob's well, and she feei-
ing the inward Operations thereof, left her water-pot, designed to
supply her outward want, together with the well itself, though
highly extoUed by her at first, and went her way into the city to
give vent to these benign, and yet powerful infusions, and to de-
clare to others the joyful tidings which had so wonderfully affected.
her. She was not able any longer to contain herseif, but most
affectionately invited her fellow creatures to the same enjoyment.
So free and communicative, so ready and overflo^ing is this well
of water, having no envy, no bitterness, no sofrow mixed with
it. That glorious martyr, Ignatius, compares this in ward
work of grace both to fire and water; My (seif) love^ says he, is
crucified^ and the fire that is nvithin me does not desire any thing : But
the living 'water springing ivithin me speaketh inivardly to me : Come to
the Fat her.*

lo. But to return. This free and unconßrained gospel-spirit,
which is an inseparable companion to a living faith^ was power-
fully preached up by Luther, particularly in the first years of the
refornfiation. I cannot but subjoin here his graphical description
concerning the life and energy of faith, thereby to give the reader
a taste of the sense he had of this work :f ** Many, (says he) when
they hear the gospel, frame unto themselves a thought, which says,
/ bilieve. This thought of theirs being excited by their own

* In Epist. ad Rom.
f In prsefat. German. prsemissa Epistolae ad Rom.

xiv T/:e Translator s Preface,

strenglh, is counted by them true faith : Wliereas it is thcir own
fiction and cogitation, leaving no experimental Impression at all
upon the heart. And as it is but a human business, so it is not
fbllowed ncither by any gocd work, nor amendment of life. But
true faith is a divine work vvithin us, whereby we are changed and
born anev/ of God. It mortifies the oid Adam, and makes us'
quite other men, in heart, in mind, in temper, and in all the facul-
ties of our soul, bringing along vvith it the holy Spirlt of God.
O. it is certainly a lively, active, operative, and mighty work to
have fiith ! So that it is alton^ether impossible for it, not to be
constantly employed about somc good thing or other. Nor doth
faith ask a vvhile, whether one nught to do good u'orks ; for it hath
donc them before one can ask, and is contlnually employed about
doing. He therefore who is desütute of such works, is for certain
a faithlefs man, or downright unbeliever "

I !. Now if this active faithy set forth by Luther, had continued
to bs pressed and inculcated, as ii was begun by him ; we should
then have preserved the doctrines both o^ faith and of good worksf
in their soundness and integrity. Faith would have been a divine
prmciple wovcn into all the faculties of the mind, and displayed
its^'f !5y works <is ihe immeJi ite product thereof : But the former
bcing in a manner inst ; it is no v/onder, the latter shoots forth
into many luxuriant branches, and quite degenerates into some
empiy moralities, raised on no other fcunäntion, than the scanty
goodness of ihe natural man. Such works, though they may of-
ten attract the eyes of the beholders for a while, dazzling them
with a glaring and sudden lustre, and gaining to those that do
them the repute of vcry good men ; yet will they upon impartial ex-
aminaiion deserve no better character than to be ranked among
the splendid sinsy as Augustin is said to have called the very best
works of the heathens. For inasmuch as they do not taste of
Christ, of faith, of the Spirit of adoption, of filial freedom, and a
childlike dependence on God's power and mercy ; they cannot in
any wise come up to the worth and dignity, to the beauty and
briglitness of true and genuine fruits of t .e Spirit.

12. The enemy of souls is ahvays busy to obstruct such en-
deavours as have a direct tendency to the promoting of true
faith and religion. This doth plainly appear from the conduct
of thofe who fucceeded indeed the first refoimers ; but did not
labour so much to cxpresb their inivard life and spirit, as tolerably
to keep up to the outxvard formt scheme and modei by them raised.
This has been in all ages one of the sources of corruption. Many
have presumed to value themselves and their way of worship,
upon a scheme of religion introduced by some apostolical and
eminent men, without stirring up in themselves, a spirit of holy
einulation, whereby to answer not only the external formality, hat
tli? Inward zcal also, the love, wisdom, indefatigable diligence,
and other divine characters which rendered their predecessors so
conspicuous in their time. But what eise can bs expected from

The Translator*s Preface* lf?

so dangerous a mismanagement of the v/ork of reformation, but a
piece of" falje christianity, consisting in a naked profession of some
particular tenets and opinions of men ? The most profllgate wretch
being ready to declare for 2. primitive form, and to stand up in de-
fence of a notional belief, provided he can but rid hinriself of the
spirit, power, and energy of the Christians in those days Truly,
if things were but rightly settled as to these im^nor Jpiritual reali-
tiesi intrinsically and essentially required, and if thus the reforma-
tion of the heart was made to go along with the reformation of
doctrines, of rites and ceremonies ; then no doubt true christianity
would get ground on all sides, and flourish in the midst of crosses,
as a lily among thorns. For to be a true Christian (as a man en-
dued with an apostolical spirit teils us) is not a nvork of opinion, but
ofgreatnefs of mmd, efpecially luhen he is hated hy the nvorld.^

13. What has been said concerning the first zeal, and how
apt men are to slide from it, is manifest from the conduct of Lu-
ther himself. An industrious observer of the reformation by
him begun cannot but silently admire that fervency of spirit, that
holiness of manners, that unafFected humility, meekness, and pa-
tience, which in the first years of the work he entercd upon, would
shine through all his actions. It seems as if It had not. been
without providence, that the very first thesis of that disputation,
which proved in time the foundation of the ensuing reformation,
did directly tend to a reformation of life, running to this efFect ;
ivhen our Master and Lnrd Jesus Christ says, repent, ^c. He r*?-
quires that the ivhoJe life of his believers on earth should be a constant
and uninterrupted repetitance. And the progress Luther made in the
ßrst ßve or six years was entirely raised on this basis, and was a
proof of his being in good earnest, to recover the power of chris-
tianity, together with the purity of doctrine. The writings he
pujblilhed in these years, are enriched with a divine morality, and
fraught with ob'^erva'.ions relating entirely to practica! christianity.
He runs down the inventions and traditions of men, and every
where extols Jesus Christ, and the economy of salvation by
him established. Kis insight into the dispensation of the law
and of the gospel (which are the two grand hinges whereon the
work of conversion moves,) is piain from K\^ tT^coW^nt Exposition
of the Epistle to the Galatians. It came out in the year 1519,
and fo but two years after the aforefaid first disputation which
proved so fatal to the church of Rome. There is a vein of un-
fei^ned piety running through all his books and actions of that
time. His delivery was piain, unaffected, free from rhetorical
fiowers and colours of speech : it appeared every wtiere in its na-
tive simplicity ; and yet had it fome particular graces, and a ccr-
tain celestial energy going along with it ; which also easily made
its way through all the little fetches and flourishes of a superficial
scholar, and by a secret sting left in the heart of the hearer, forced

* Ig-nat in Epist. ad Rom.

xvi The Translator*s Preface,

often an approbation even from the worst of men. For whilst it
enllghtened th.' iinderstanding, it warmed also the afFections with
a sense of the love of God, and wrought the will into some degree
of compliance with his commandments. Not to mention here at
large, his laud.ible endeavours in putting some stop to the farther
progrefs of the scbool-divinity^ and the populär prejudices which,
springing up from it, pestered the minds both of teacherb and
learners in schools and universities.

14. This piece of divinity, as it was a cursed ofFspring of Aris-
totle's philosophy, and a rhapsody made up of theological and phi-
losophical distinctions, so it received a great blow by the doctrines
of Lucher ; who did what he could to retrench the extravagance
ofthe school-men, and to assert the dignity of the sacred Oracles,
then, if not quite thrown aside, yet loaded and darkened with
much heathenish trash, and abundance of crabbed notions and
barren useless excrescences. The effect whereof was, that, left the
sacred scriptures inwardly digested, should have nourished up the
soul in the piain practice of piety, they had pufiPed it up with an
intülerable pride and disdain of others not so well acquainted with
the intricacy of the school-questions ; it being always the unhappy
product oi false learning, that it doss but discompose the mind
more and niore for receiving any solid impressions of true chris-
tianity hereafter. And it were to be wished» th;it there were not
too much left in our modern schools and universities, of these im-
pure streams and puddlcs derived from the filthy cisterns of the
philosophy of the heathens, and the divinity of school-men : For
these superficial notions having once vitiated the eye, and corrupt-
ed the taste of youth, they will hardly ever after relish again the
piain and primary truths of the sacred scriptures, let them be
never so profitable for doctrine, for reproof, for correction, for
Instruction in righteousness, and alone able to make a man wise
unto salvation.

15. But alas ! these noble efforts, whereby Luther endeavoured
to recover christianity into its first brightness and integrity, both
as to life and Joclrine, was in the foUowing years not a little inter-
rupted by a stratagem contrived by the enemy of souls. This
was designed to divert our reformer from the pursuit of an enter-
prize which threatened a dismal ruin to falsc christianity, estab-
lished hitherto, and fortified by a world of laws, constitutions,
and authorities of men. Luther entered now the lists with a mul-
litude of adversaries. Hc did no sooner touch the mcst visible
corruptions, especially those which have />r/W^ and covetousness a.t
the bottorn ; (the two great ends the corrupt clergy have always
in their eye) but numbcrs of adversaries combining against him,
rose up with great heat and fury in defence chiefly of those tenets
which all along had served some temporal end or other ; which
howevcr was cloaked with the specious name of church and ortho-
doxy. And this was the reason that showers of slanders were

The 'Translator^ s Preface, xvü

poured forth upon, a«d most fierce and violent contäntions raised
against Luther.

i6. Luther shewed in the beginning, as was said before, agreat
deal of moderatlon, meekness, and humility : but by little and
little, when the fire of contention was kindled, and the minds
of men soured on both sides, his brightness began to be visibly
eclipsed. The more interior and sublimer exercises of the Spirit-
ual life, best preserved in a meek and quiet spirit, sufFered greatly
under these clamours brought against, and repressed by him.
The violence of his temper being thus called forth to battle, he
now endeavoured to settle the reformation by arguing, contend-
ing, and disputing, which he was before entered upon under many
inward trials, supplications, frequent humiliations before the
throne of grace, and most rousing exhortations to a reformation,
not only of doctrine, but of life and manners also. And this un-
doubtedly had been the likeliest way to have established so great
and weighty a work on a firm and lasting foundation. For a
sincere amendment and holiness of life, whereby the tyranny of
sin is broken, must needs be highly conducive both to obtain and
preserve the purity of doctrine ; it having been observed in all
ages, that the remaining aifections to sin hinder the learning and
understanding of the things of God : Which an eminent divine*
illustrates with the conduct of St. Paul, who intending toconvert
Felix discoursed first with him about temperancet righteousness, and
judgment to come. Where this author goes on : " St. Paul, says
he, began in the right point. He knew it was to no purpose to
preach Jesus Christ crucified, to an intemperate person, to an
usurper of other men's rights, to one whose soul dwelt in the
World, and cared not for the sentence of the last day." Where he
applies this particularly to the errors of the church of Rome, and
then adds : " We may well think it a wonder, that no more
men are persuaded to leave such unlearned follies. But then on the
other side, the wonder will cease, if we mark, how many temporal
fnds are served by these doctrines. If you destroy the doctrine of
purgalory and indulgences^ you take away the priest's income, and
make the See Apostolic to be poor : If you deny the Pope's in-
fallibility, you will despise his authority. When we run through
all the propositions of difference between them and us, and see
that in every one of them they serve an end of money or oi po>wer ;
it will be very visible, that the way to confute tliem is not by
learned disputations : (for we see they have been too long without
effect, and without prosperity) the men must be cured of their
aflFections to the world, that with naked and divested afFections,
they might foUow the naked crucified Jesus, and then they would
soon learn the truths of God, which tili then, will be impossible
to be apprehended. Let men pretend to as much learning as they
C

* D. Jer. Taylor in Concioncin Johnviii. 17.

xviii The Translator* s Preface*

please, they must begin again at Christ's cross ; they must leärn true
mortlfication and crucifixion of their anger and desires, before
they can be good scholars in Christ's school, or be admitted into
the more secret inquiries of religion, or profit in spiritual under-
standing.

17. This is sogreat a truth, that people may dispute even to
the world's end, and yec never find the vvay to light, if the contro-
versy in band should border lipon any thing of interest, lust, honour
or any other branch of corrupted selfishness. These inordinate
desires are too deeply rooced, to be quelled and silenced by the
common disputes and contentions of men. The secret of the Lordy
and the knowledge of the divine economy of salvation, is only
nu'ith them that fear hm, and h'is covenant is to make them knoiv it. And
this practical method was followed by Luther, when he first enter-
ed upon his great enterprize of reforming ; though aftervvards,
when the noise and clamour was raised, he in a manner lost his
way, the boisterous passions raised on both sides intercepting, in
some measure, the soft and gentle Communications and guidance
of the divine Spirit ! Every day was now a day of battle with him,
and evcry place a pitched field to ward ofF the incessant assaults
of a numerous enemy surrounding him on all hands. And as at
his first setting out, he was entirely destitute of human help and
Support ; so he cast himself entirely upon the power and mercy
of God, the only proper object of faith in the worst of times. But
this scene of affairs took afterwards another turn. Great men
of the World ftepping in, encouraged indeed and applauded the
work once begun : however, their ends being too much bent by
self-interest, and other sinister designs intruding into, and ming-
ling with, the concerns of religion ; their oflFers, aids, applauses,
promises, and engagements, proved often but more prejudicial to
the mainscope of the undertaking, and more hurtful to the princi-
pal managers thereof. But as my intention is not to take here an
exact survey of all the transactions of that . ge ; (it being too am-
ple a subject to be brought within the bounds of a preface^) so
these few hints may sufficc for the end here intended.

18. After the death of Luther, which happened in the year 1546,
it was expected ihc protestanls (for so tiie reformed party began to
be called about the year 1529,) should have carried the work be-
gun by Luther and his fellow-labourers, to a higher dcgree, and
betimes repaired what was weak and tottering. For truly they
stoo.i nowon Luther's Shoulders; and secing the ice broken, and a
path beaten out before them, they might have drawn nearer and
rearer towards fitly framing together all the spiritual building,
that it might ai last have grown up unto an holy temple in the
Lord. And it was Luther's will, his followers should go on with,
and by no means rest in the work by him set on foot. But
alas . things feil out quite othr-rwise. Hardly had Luther got his
quietus, wh-n too many of his friends lost more and more the
main design out of their eye. Strifes and contentions, disputes and

The Translator^ s Preface, xix

vrrangUngs, grew to an excessive height, but the piain practice of
piety feil to decay. School-divinity, which was banished by Luther
as a thing not agreeing at all with the native simplicity of the gos-
pel and of the Christian doctrine, gained ground again in schools
and universities, and re-assumed now after itr. return, too masterly
an air in matters of divinity. And so it has continued to do in
most universities ever since, but more particularly where it was
first turned out by our reformer. The unhappy effect whereof
has been, and is still, that the plainness of true christianity^ has
thereby been exceedingly adulterated, and by this means a compli-
cation of spiritual diseases been bred, with a neglect of that heal-
ing truth which is in Jesus, and with a disrelishing of the knowl-
edge of that truth which Is aßer godliness, as the apostle's phrase is.

19 Thus did a great many lay themseives entirely out in
maintaining such doctrines as were revived by the first reforme'rs,
without endeavouring at the same time to see them also experi-
nientally applied in life and practice. Those made religion a
work only of the memory and understand'ing^ whilst the nvill continu-
ed in the bondage of self-love and pride, of ambitlon and emula-
tion, and of other /)/jöm«/V«/ defilements. And this must needs
prove but a very lame and imperfect reformation at last. How-
ever, all this was covered again with the specious title of %eal for
the reformed church. The doctrine, cast into a systematical dress,
was made to appear under the name of orthodoxy and analogy of
faith. This was attended with a set and circumscription of cer-
tain notions, rights, ceremonies, and, as it were, party-confines ;
which use to be the preliminaries for erecting a doctrine and opin-
ion into a complete sect or party. Others were only busy about
increasing the number of proselytes. And indeed many left the
Pope, but never came to Christ. They cast away the more noto-
riou€ prejudices, but took up more refined ones, and never receiv-
ed the love to truth, or any inward principle of grace. Hardly
was any inquiry made, whether he was also a living member of
Christ, that offered to be a member of another communion.
Alas ! How much is there left of this superficial work even to
this day in the gaining of proselytes.

20. Now for this reason, many well-disposed souls have endeav-
oured both to lay open the tnsußiciency of this reformation, and to
ofFer some means, whereby, if duly applied, things might be set to
rights again. Some have compared the State of the church before
the reformation, with the bones seen by Ezekiel* in his vision. As
they were 'oery dry, so every thing seemed dead and destitute of
a principle of life in the times of popery. Not as if there had
been no Saviour at all, but because there were too many. It seems
the guides and governors feit in themseives a secret conviction of
the deplorable deadness and emptiness of that church, and for this
reason contrived abundance of human helps, means, and inven-

* Chap xxxvii.

XX The Tramlator's Preface.

tlons, thereby to amuse the ignorant, and to supply the place of a
living ChriFt and Saviour. But all this would not do. The bones
continued dead and Hry. Ät last the work of relormation began.
Christ is preachcd up as the fountain of life, to wash away the sin
and uncleanness of ihe world- Many indeed questioned, whether
thcse bones would ever live: nevertheless, a noise was heard.
Some diu like and applaud the reformation ; some did not. Some
were wrought upon ; and some not. However, after various
colhslons and j/W;n^j, some bones came together, and flesh and
sinews upon the bones, the skin covering them above. Thus did
the Protestants frame at last a body of a church, and endued it
with sinews, thereby to convey the dcctrlnes and principles of
religion into tlie body itself, and into every member in particular.
But alas ! what was said there may litly be applied here : There
fzvas no sp'irU in them !

2 1. I would not be understood to cast any uncharitable re-
flections on any of the iirst reformers. Nor do I say, there is no
Spiritual life stirring at all in any of the members adhering to the
sundry church-communions of Protestants. There have been all
along some few in all ages and nations, who, without noise and
bustle, have minded, and still do mind, the more essential and
Spiritual pATt of religion, wirhout doting about questions, and some
fashionable strifes of words. But this I dare say, that the body
itself, considcred in general, is still dead. The true internal Con-
stitution of a body is wanting ; let this be considered with respect
either to the head^ or to the viemhers adhering to it, and the various
Operations proceeding from the members. Where is that true
communion the body ought to have with the head, and the unin-
terrupted influenae the head ought to have again upon the body ?
Where are the vital emanations which must needs attend so close an
Union, and tlie real effects derived again from this union, upon the
life, mannerc, desires, thoughts, actions, and the whole internal and
external conduct of a Christian ? Again : if the body be consider-
ed in relation to the members ; where is then that swtci felloiv/hip to
be found in our modern church-societie?, which one member
ought to bear to the other, and which raakes every one employ its
particular gifts for the profit and benefit of the whole, in a manner
most abounding and universal, free from hatred, envy, bitterness,
strife and animosities, as things utterly inconsistent with the nature
of the church, body, and spouse of Christ ? Where is that spiritual
sympathy and fellow-feeling, wherewith those that are not dead, but
living members of this spiritual body, must needs be atfected
among themselves ? Where is that divine coherence and symwetry
(not so much in particular opinions, forms, schemes, and modes of
an external way of worship, as) in spirit, in power, and in recip-
local acts of an endearing love, and of a most cordial friendship ?

2 2. Of this divine Constitution relating to a true church com-
munion, some small ray has been observed in the church of the
brctlircn of Bohemia, about these lattcr ages ; to which their last

The Trans lalor*s Preface. xxi

blshop* applles that apostolical description of a church, telUng us,
" That this congregation was a society of saints fitted by the work
of the ministry, for mutual edification in the uiiity of faith, and
für a sincere conduct in love and charity : That it was fitly joined
together and compacted, by that which every Joint supplies, out
of 2. power ivorklng iv'ithin. Thus whilst every one was the member
of another, they were by common laws bound to common edifica-
tion ; being, as it were, glued to one another ; not by the induce-
ment of any external pomp or splendour, or affluence of wealth and
honour, nor by the ties of any violent compulsion ; but entircly
by a virtue or povjer ivorklng wlthin^ and by the glue of the same
faith, love, and hope." And this virtue working within, as this
author calls it, or this divine nature derived out of the fulness of
the head, into the whole body, and into every member of the body,
proved the very cement, which in the better ages made the body
most wonderfully cohere in all its members, and in the various
functions and employments of the members. There was indeed,
a varieiy and multipl'icity of members, (as there is in the natural
body) and of differing a(5lions and motions of the members ; Yet
did they all concur and mostsvveetly conspire, to the advancement
of the common interest of the wloole body. All the actions did
spring up from one and the same root or {^'ddmg principle, and they
tended all to one and the same cnd also. But then each member
manifested the gift conferred upon it, in its proper place, sphere,
Station, and capacity, and moved inno other orb but where it was
placed by Providence. Hereby the manifold wisdom of God dis-
played itself most gloriously ; there being both a un'ity and variety
in the spiritual body of Christ. A un'ity as to the productive and
radical principle fixed within the mind ; and a variety as to the
differing motions^ functions, and emanations proceeding from it.

23. Now those souls thus combined in the unity of faith, and
works of love, make up together the spiritual living hody^ and the
holy temple of Christ. They are the family of God. They are
the spouse of Christ, and the domestics or household of faith.
They are the spiritual house and the true church of God sancti-
fied and cleansed by Christ. They are scattered through all such
parties, sects, and confessions, as have preserved Jesus Christ as
the Author of life, and the vital principle of religion, and do not
disdain the contemptible meanness wherein his body appears at
present. No sect or party can for itself claim the privilege of
being the church or spouse of Christ alone, with an exclusion of
other communions. He that would pretend to such a spiritual
pre-eminence, would but betray thereby too much of the spirit of
antichrist, together with a gross ignorance of the laws, constitu-
tions, dispensations, and of the whole economy of the church of
Christ. For of such heaven-born souls, some few have been at

* Vid. Comenii Parsenesis ad Ecclesiam Anglicanam de Bon
Unitatis, Pag-. 8. seqq. recusa Londini, 1710.

ixü The Translator's Preface.

all times in the several branches of the Protestant communions,
(to \vhom this my difcourle is chiefly confined) from tlie beguining
of the reformation, down to this present age. In thofe iouls the
<^reatest mysteries of falvation have been preferved, and the
prhiciple of regeneration constantly handed down to fome of the
posttiity, when all the rest went a whoring from the true God,
after the iroaginations of their own heart. Thofe fouls make up
that pecuUar people of God, as the apostle styles them. They are
a chofen generation, an holy nation, a royal priesthood, having
the Urlrn and Thummhn fixed upon, nay, within their breast ; and
bein^ no longer fervants, but fricnds^ they have fuch things made
known to them, as the Lord has heard of his Father. Thefe
have been, and still are, the shining Ornaments and supports, the
glofl-y, the light and the sah of the external communion vvherein
they live, though generally hated by the domineering multitude of
formal hypocrites, and branded with the odious names of fanaiks
and enthusiasls ; it being the common lot of all those that are born
after the Spirit, to be persecuted by those that are born after the
flesh.

24. What particularly concerns the Luthejanchurch, to which
the book herc presented to the public leads me, John Arndt was
an Ornament thereof in the beginning of the seventeenth Century,
endeavouring then to awaken people from their liteless formality,
into an inward sense oi true christianity, by restoring the doctrine of
a i'i'ving f-ith, to its first integrity and practical application. But
this would be too prolix a task, if 1 should ofFer to enumerate here
at large, the labours of those persons, who, under the graci^us in-
fluence of God. have all along boruc up against the tide of such
mistakes and prejudices,' as in part have been taken notice of here.
Some few hints relating both to our author, and to some others
joining with him in reviving a sense of true chrisüanlty, have been
given elsewhere ;* to which, for brevity's sake, such readers are
nov^ referred, as perliaps are willing to know something of the
present State of religion in other Protestant communions, and par-
ticularly of the late stirs among those of the confession of Aags-
bourg, towards a revival of true christiantty. The translation of this
ßrst volume, as it has been done by an English pen, so it is left to
the English reader to judge of the Performance. Perhaps some-
thing is lost in the translation, there being a certain, secret, and
almost inimitable divine unction which accompanies some books
in the reading, and which is scarce possible fully to transmit in any
other words than those of the author himself. However, there
have not been wanting witncsses among the learned, even in Great
Britain, who having read it only in Latin, have expressed a high
esteem and veneration both for the author and the book.

• See the Short Account of Pictisjn, added to the Abstract of Pietas
Hallemi sy p. 5. seqq. Edit. II. de Ann. V7^7.

The Translator*s Preface» xxiii

25. Of this number is the late learned and pious Dr. Worthlng-
ton, who called our author another Salvian : And in the excellent
preface to his exact translation of The Christian's Patfern, introduces
him as one of the brighcest lights of thereformedchurches, (much
the same among the Lutherans, as Thomas Kempis a with his fa-
mous little Manual, was among tJie Papists,) " Whose business it
was to convince men of their unchristian spirits and Hves, and to
awaken them to the minding of true christianity in life and power,
that so they might not place the kingdom of God in meats and
drinks, in mere opinions and outward observances, in a speculatlve
and notional christianity, an unfruitful faith, a dry form of knowl-
cdge and godliness ; but might make it their great care to become
really better, a people reformed in deed and truth ; to excel and out-
shine others in every giace and virtue ; to shew forth the oower
of Christas death and resurrection within thera ; to crucify the old
man, that the body of sin might be destroyed, and that they might
rise up to a new life, the holy, harmless, sweet, and humble life
of Christ : And that by l'i'ving soherly, rlghteously, and godly in this
present nvorld^ they might adorn the doctrine of God our Saviour,
which is by the apostle styled the doctrine, or the truth after godli-
ness. To such purposes and respects of true charity and piety, to
the good and spiritual interest of souls, were the writings of this
faithful servant of God (John Arndt) designed/'

26. This was the well weighed judgment of this great and wor-
thy man concerning this present treatise, and the author of
it. Then, having before compared him with Salvian amons^ [he
ancients, and a Kempis among the moderns, he likens him in tne
last place, to the prophet Micajah, as to the hardness of his lot ;
acquainting us, how " such a piain and sincere dealing met with
gre.it oppositions and censurings, even among Protestants them-
selves ; but how unjustly and undeservedly, says he, has been
observed by others."

27. As for the order into which the whole work is digested, the
reader is to observe, that it contains four books. The^rx/, he
calls the book of scripture ; the second, the book oUife ; the thirdy
the book oi conscience ; to which he subjoins the fourth, called the
book ot nature. In the ßrst of these, he demonstrates the seope of
the scriptures to be the restoration of the human nature, from the
fall it had in Adam ; and that for obtaining this great end, the read-
ing of the scriptures ought not to be looked upon as a mere task en-
joined by the laws of men ; but that they ought also to be inwardly
digested, and really transcribed into the soul ofa sincere Christian.
In the next, he fhews at large, how the whole life, practice, and
power of the Christian religion is to be enüvQly derived from Christ,
viz. From his bitter passion, crucifixion, death, and resurrection.
In ihe third book his design is, to explain the kingdom of God in
the soul, and the divine principle of a regenerate conscience in its vari-
ous motions and Operations, with all thaC relates to the hidden

j.j;y rhc Transhlor'i Preface.

treasure and nearl of wisdom. And in the/o«rM, he Js an inter-
preurofthe Mosaical Genesis ; shewing how the great wor d
and aUthings that are therein, do both bear w.tness of God, and

'"^MlyT g"'j Lov'eTof souls grant his Messing to U for the
endSdedfand accompany it with his grac.ous workmgs m
Se helrt of the reader, that he may obtain an mhentance an>ong
thcm that are sanctified in the truth '.

PREFACE OF THE AÜTHOR.

1. HOW great and detestable the ahuse of the holy gospel is, in
these last dregs of the world, abundantly appears from the man-
ners and conduct of those, that boast loudly of Christ, and of the
purity of his woi d ; but lead at the same time, a life so profligate,
and altogether so antichrlstian, as if they Hved not among Chris-
tians, but heathens themselves, and professed infidels. This dis-
mal State rehgion is reduced to in an age wherein vice, and an
empty hypocritical pretence, has got the ascendant every where,
h.as prevailed with me at last to publlfh this treatise ; for no other
end than that those who are as yet of a good will, and not quite
carried away with the vogue or torrent of the times, may know at
least, wherein true christianity does consist ; viz. In the de-
monstraüon of a true., livelj, and practica] faith^ manifesting and ex-
erting its life and energy by unfeigned godliness, and suitable fruits
of righteousness ; the name of a Christian being given us, not
only as we belleve in Christ, but also as nve live in htm, and as he
again lives in us.

2. Moreover, I have undertaken to write this piece of Practical
Christianity^ that it may serve for an Instruction, how true repen-
tance must needs proceed from the inmost centre of the heart alone,
how it entirely changes the mind and affectlons, together with
the other faculties of the soul, and conforms in fine, the whole man
to Christ and to his holy gospel, renewing him day by day, into a
ne"j} creature. For as every seed produces fruits of a similar nature,
and like to the seed itself ; so ought also the word of God to be
the productive principle of plenty of spiritual fruits within us :
And we ourselves ought to live constantly in the nenv birth, after
being made once new creatures by faith in Christ. In a word :
The whole Intention and design of the book, is, to explaln hoiv
Adam ought in us to die and Christ to live .* It being not enough to
know the word of God ; but If wfe know it, it must then also be
expressed in our whole life and practice.

3. Many of those that now-a-days apply themselves to the
study of divinity, suppose It to be a mere notional and specula-
tive science, or some piece of polite learning so much in vogue
among scholars : Whereas, it is rather a llving experience and
practical exercise of the soul. Almost every one, alas ! that goes
about this study, does it with no other prospect than to get the
applause of men, and to become great and famous in the world :

xxvi The AuthQr*s Preface.

But how few are there that will answer the true design of divlnity,
which is, that people should be made thereby thoroughly good
and holy, and have their own will rendered conformable to the
will of God ! Thus is divinlty itself, which should raise the mind
far above these petty designs and selfish desires, turned into a
means of promoting but the better, carnal ends and interests !
Every one is now^ in quest of polite and learned men, by whom
he may be instructed in ans, languages, and sciences : But hardly
is there any one to be met wlth, that covets to learn from the true
One, and only teacher and master, that great lesson of meekness
and humillty of heart ; though it be an undeniable truth, that the
holy exemplar of life which he has left us is the brightest pattern
and safest rule to follow, and consequently the sublimest and most
sovercign wisdom and an of arts, according to that of the poet ;

The life of Christ all learning us doth teach :
No human wisdom it can ever reach.*

4. There are not wanting now every where such men as would
be thought ministers of the gospel and of Christ ; but there are
exceeding few that are willing to be his followers also, or imitators
of his life : at this rate, has the Lord many ministers, but fenv

folloivers l notwithstanding it be utterly impossible for any one to
be truly a minister and lover of Chi ist, unless he be at the samc
time a follower of his life also, according to that : If any man serve
me^ let him follow me. If any one love Christ, he must needs
love also to copy after his most holy life, and to transcribe in his
own life and conversatlon, the humillty of Christ, his meekness and
patience^ his cross and contempt, his reproaches and insults, though
they be never so sharp and afflicting to the propensions of a tem-
per which never likes to be crossed by any Opposition. And
thoui^h we are not like to express to the füll that sacred pattern
of the blameless life of Christ, whilst we are in this State of our
minority ; yet it is meet that such a State should be loved,
breathed after, and pursued with our utmost endeavours. And
then surely we live in Christ, and Christ lives in us : For he that
mysy he abldeth in him, ought himself also so to <zvalh, even as he lualked.

5. Truly men are now-a-days so far fallen away from the sub-
stance of things, into some empty and slight appearances, that they
will be more inquisitive about learning, arts, and sciences, than
about the love 0/ God itself. They will seek to know every thing
eise, rather than to knoiv Christ ; though this knowledge exceed
in r'ül worth and dignity, all the wit, sciences, and arts of men,
which wlthout it must needs prove very barren, and altogether
empty and fruitless. But then, (as I said just now) no man can
be a true lover of Christ, except he be a follower also of the holiness
of his life, and of the purity of his manners. But alas ! so great
is the degeneracy of most men in this age, as to be even ashamed
o/" Christ, and of his life, and to count the meanness and lowliness

* Omnia nos Ciiristi vila doccre potest.

The Auihor*s Preface. xxvii

wherein Christ appeared, unbecoming the life and manners of the
so called christiaüs. And lo ihese belongs that just, though se-
vere reproof of our Lord : V/hosocver shall be ashamed of me, and of
my 'words, in th'is adulterous and s'inful generation ; of him also shall the
Son of Man be ashamed, ivhen he cometh in the glory of h'is Father.
And this is the true sense and character of our modern Christians !
Fain would they have for themselves such a Christ, as would be
magnificent, splendid, wealthy, pompous, fashionable, and confor-
mable to all the airs and humours of the age. If such a Christ
were to be had, there would be multitudes of followers resorting
to him from all parts. But now they cannot away with a Christ
that is pgor and indigent, meek and humble, despised and reject-
ed by a profane world. They cannot bring themselves to have a
liking to such an one ; no, not by any means ! they care not eith-
er to receive him, or to profess and to follow him. ünto those
therefore he will answer in that day — I never kneav you. As you
heretofore disdained to knovv rae in my humility and meanness ;
so I do not know you now in your prlde and worldly greatness.
J knoiu you not from ivhence you are. O terrible word I

6. Now this proß'igaie Ife and overflowing corruption of our
modern Christians, as it is diametrically opposite to Christ, and to
the religion by him established ; so it loudly provokes the wrath and
judgments of God, which now begin to gather apace on all hands.
So that almost all the creatures of God, heaven and earth, fire and
water, seem to be made a lueapon for revenging the affront and in-
dignity ofFered to Christ, by the false and formal professors of
christianity : Nay, the whole frame and system of nature^ moved
as it were with a just Indignation, groans under the bondage of
corruption, ready to break to pieces at the abounding wickedness
of the World. And this, you will say, must unavoidably be fcl-
lowed at last by floods of misery, by dearth, slaughter, and de-
vastations ; by pestilence, and other contagious and destructive
distempers.

7 . Nor Is there a stop here. For the last plagues already begin to
rush in upon us with so uncommon a violence, and to crowd in one
after another, that men will hardly be free at last from the re-
venging insults of any creature whatsoever. For as it was before
the mighty deliverance of the children of Israel out of the bondage
of Egypt, when this nation was scourged with most dreadful
plagues and afflictions ; so it shall be before the last glorlous de-
liverance of the children of God out of this world, that grand and
Gpiritual Egypt. With unusual, most dismal, and unheard of
judgments, shall the impiety and unbelief of men be visited. And
therefore it is time, nay, high time to enter upon an unfeigned
course of repentance, whilst the tide of wickedness runs so high ;
and to fet about the work of reformation in good earnest, whilst
grace is offered, turning from the world to Christ, and by faith ad-
hering to, and living in him: Yor thofQ ihzt " diuell in the secret
place of the Most High shall abide safe under the shadonju of the

xxvlii The Author^s Preface.

Almighlyy^ anJ fecurc the intercst of their souls, in the midst of a
profane and dissolute world. To which tends alfo the warniitg of
cur Savlour : " Watch therefore and pray always, that ye rnay be
accounted worthy to efcape all ihefe tliings that shall comc to
pass.'* And that of David : *' Thou shalt keep tliem, O Lord,
thou shalt preferve them from this generation forever."

8. Now to prepare your mind, Friendly Reader, for fuch a
faving change required by the gofpel of Christ ; this Treatife will
furnish you with some pract'ical Instructions^ or a sort y^\ manuduct'ion
towards so important a work. It explains both the natnre of
faith, in order to obtain forgiveness of sin ; and the saving use of
grace, in order to acquire that holiness of life, and reformation of
raanners, which is wont to adorn and to evidence triie faith, when-
ever it is begotten within the heart. People greatly mistake, when
they place religion in nothing eise than in a niere •y^rZ'^/confession ,
or some outward shew and appearance of a formal devotion :
Whereas it consists rather in a lively /2?/V/>, attended with rnost sub-
stantial fruits of piety, and with a train of Christian virtues, pro-
ceeding from faith no otherwise, as from Christ himself, to whom
faith is united. And so indeed, need there is that it should be.
For since faith in itseif is a good alt<igether unseen and hidden to
the eyes of men ; It is but meet that it should display and manifest
itseif by fruits of righteousness, and hereby become, in a manner,
visible to the eyes of others. For faith is an active princlple in the
mind, which by its close adhering to, and hearty embracing of
Christ, fetches from him plenty of heavenly graces ; nay, righteous-
ness and happiness itseif.

9. Now whenever this faith is raised into a firm and constant
expectation of such goods as are promised in the word of the gospel ;
then faith has begotten hope. For what eise is hope, but a patient
and quiet expectation of enjoying in due time the goods that have
been promised to faith ? The same goods being now, in some de-
gree, attained by faith, and laid out again in charitable acts for the
good of our fellow creatures ; then Charitv Springs up from
faith, which constantly reflects back upon the neighbour that
love which it has received from God. Again, when faith sus-
tains the examination or trial of the cross, and resigns itseif qui-
etly to the divine will and disposal ; we may then conclude, that
Patience is brought forth by faith. But when faith elther sighs
under the bürden of the cross, or returns thanks to God for bene-
fits received ; we muft then pronounce Prayer to bud forth from
the fruitful stock of true faith. Moreover, when the eye
of faith is beholding God's power on one band, and man's
misery on the other, and is now comparing one with the
other ; then it will bow and prostrate itseif before the divine Ma-
jesty : and then we may say, that Humility is the bleffed ofF-
spring of the fame faith. When at last faith is put to an hearty
concern, lest by any ftilse step it lose again what once it has receiv-
ed: or, as the apostle's phrase is, when it " worketh out its salvation

The Author^s Preface, xxlx

vith fear and trembling," then the Fear of the Lord proves the
genuine product of tiiie faith, and adds the top-stone to the divine
btructure, so happlly raised and carried cn by atme bellever.

10. And from this, 1 think it Is n:>anifeft, that all the Christian
virtues are really of the progeny of Faith, or, as it werc, the chil-
dren th'ereof inseparnbly attending that principle, from -U'hich they
originally drew their first breath, life, and happinefs. I say, if
they be but folid, lively, and true Christian virtues, fprung up from
God through Christ in the holy Spirir. ; they then will never be
feparated from faith, which, on the part of man, is the very beget-
ting principle of them all, and makes them all relurn into
God, as certainly as they, by the means of faiih, firft proceeded
from him. From vphence it follows, that no man, without faith
in Christ, can perform any work acceptable to God. For, from
whence is true hope, sincere charity, firm patlence, fervent prayer,
Christian humility, filial fear of God, but from faith ? It is faith
that fetches all this from Christ, that true, and unexhausted foun-
tain of salvation. It derives from him righteousness itself, and
all the fruits that are wont to accompany this righteousness.

11. But in this matter take heed left you perhaps intrude your
own works and fmall beginnings of virtue ; nay, not even the very
gifts of the new life, into the grand article of juftification. For
before God there is no manner of account had of any man's work,
merit, gifts, and virtues ; (let them in all appearance be never so
bright and conspicuous) but of the all sufficient merit of Christ
only, humbly laid hold on by faith. Eut this we have spoken of
at large in the 5th, ipth, 34th, and 4 ist chapters of this first
book, and in the three first chapters of the fecond, to which the
reader is referred. See therefore, I say, that ihe righteousness of
faith be not confounded at any rate, with the righteousness of the
Christian life, bpringing up from it : But that these two be careful-
ly distinguifhed from each other ; the former being the basis of
the latter, and these two taken together, the main hinges on which
the whole life of a Christian, in all its works and Operations, must
move. But then take care also on the other band, lest, by a
wrong and sinister application of this doctrine, your endeavours
after a true holiness of life, be in any manner cooled or lessened.
For, wherever a hearty concern for a daily grovvth in the practica
of christianity is wanting ; there faith itfelf is wanting alfo, whofe
very nature and character is, daily to purify, to change, and to re-
new the heart. And therefore this work of repentance and
mortification must be earnestly resolved upon ; it being utterly
impossible for any one to relish the sweet and gracious infusions
of the gospel of Christ, except he has tasted before the bitterness
cf a contrite fpirit, and of an unfeigned sorrow of heart ; according
to that of the Lord : " The poor have the gospel preached to them.**
And — " Blessed are they that mourn, for they shall be comforted.*'

12. For how shall faith quicken and raise the heart into new-
ness of ///f, unless it be first deadened and mortlfied by serious con-

XXX The jiuthor's Preface.

tritlon and afFected wlih a sorrowful sense of all the former sins
and transgrcssions ? And therefore I would have you by no means
believe, a$ \i repentance was so light and easy a matter, asour su-
perficial Professors suppose, who place the vvhole of their religion
in being extemally sober and righteous, and free from the foul and
visible pollutions of the world. The sacred writers do not use
soft and dellcate, but earnest and grating expressions, whenever
they set forth the intrins'ic natiire of repentance. The apostle coni-
mands us no less, than to " mortlfy thefiesh and thememhers -which are
upon earth ; to crucify iheßesh -zvitb Us affect'tons and lusts ; to he cruci-
fied to the 'world^ to he cruc'ißed tuith Christ ; to present (or ofFerup)
the hody a Hving sacrißce ; to die to sin, and to he dead iv'ith Christ^*
and the like. All which exhortatlons of the holy apostle entirely
tend to remove far from true christlanity, that delicacy and soft-
ness of mind, which is apt to indulge the flesh in its inordinate
lusts and sinful propensities.

13. Nor do the holy prophets of old, when they describe re-
pentance in its true and lively colours, use any softer or milder
expressions ; thereby to mince, as it were, and to palliate the
matter. No ! so far from that, their very vvords are as a ham-
mer, to break in pieces, and as a fire to burn up whatever Stands
in its way. They require no less than a broken heart, and a
bruised spirit. They will have the heart rent, and not the gar-
ments : They will have us turn to the Lord with fasting, with
weeping, with mourning. But alas ! where is there to be found
at this day, so much as the least footftep of such a repentance as
this ^ Christ himself will have us hate ourselves, deny ourselves,
and forsake all that we have, if ever we have a mind to be his
disciples and followers. And all these notable words, so füll of
strength and vigour, are made use/of for no other purpose, than
to make usgo forth with power and earnestness against the com-
mon enemy of souls, who is always busy to slack our band in the
important work of repentance. And of this anxious care and se-
vere contrition, we have a most lively image aiforded us in the
penitential Psalms of David to which I refer the reader for a
fiiller information about the practice of repentance. Not to men-
tion here the terrifying menaces of a jealous God throughout the
whole scripture, whereby tlie sinner is required to bring forth re-
pentance, with all the fiuits answerable thereto ; and this, on
pain of being forever banished from the kind and glorious pres-
cnce of God. And this impartial bcrutiny of a man's own heart,
together with the smart and exasperation of the law, is neccssary,
in Order to make way for the sweetness, temperature, and mildness
of the gospel of Christ, which, when these days of toil and labour
are hlown over, will most certainly take place in the soul, and, by
cxerting its own gentle Operations, lead the penitent sinner into
the e.isy, pleasant path of the love of God, strewed with plenty of
cvangclical promises, and displayed for his comfort in scripture.

The Author*s Preface. xxxi

But both one and the other works in us the self-same Splrit of
God through Iiis word.

14. ^This serious, bitter, and mltrn^X penitence of the heart, to-
gether with the whole train of spiritual graces, the practice of
faith and works of charitv going along with it, is the main drift
and subject of the book here published. For whilst it treats on
faith, it cannot but touch also what is so nearly related to it : And
this is love, the first and iramediate ofFspring of faith. Again :
what proceeds from Christian love must needs proceed from faith
also, ifwetrace every thing up to its first source and original
principle. One thing I must notice here. This is, that some of
my readers might, perhaps, take offence at a few passages inter-
spersed in this book, being fetched from the writings of D. Tauler,
of Thomas ä Kempis, and of some other pious and ancient authors,
which at the first view may seem to attribute a little too much to
the strength and ability of man in the work of conversion : (from
which, nevertheless, all my books derogate.) Therefore I ear-
nestly entreat the reader, that he would be pleased to ponder well
the principal scope and main design of the whole treatise, without
stopping or stumbling at a few particular expressions. Now the
main scope of the whole book is no other, than to lay open on the
one band the secret and abominable depth of original corruptlon
cleaving to mankind ; and on the other, to set forth Jesus Christ
as the sole beginning, medium, and end of our whole conversion
to God. This twofold consideration required to the aforesaid in-
ternal penitence of the heart, r.uns through the whole composure
of the book. As the first will influence us with a profound sense
of our misery and nothingness, and make us even despair of our
own strength and ability ; so will the other brauch of this knowl-
edge make us ascribe every thing that is really good to Jesus
Christ, the great restorer of our happiness ; that he alone may be
our All and our Whole, that he may work all in us, and live in
US alone.

15. May the Lord by his holy Spirit enlighten us all, that we
may be found sincere and without offence, both in faith and life,
until the day of Christ ; (which is at band) being filled with the
fruits of righteousness, which are by Jesus Christ unto the glory
atid praise of God. Amen.

TRUE CHRISTIANITY.

BOOK I.

CHAP. L

OF THE IMAGE OF GOD IN MAN,

EPH. iv. 23, 24, — Be ye renewed in the sfiirit of your mmds :
And fiut ye on the ueiv man, which after God ia created in
righteousness, and in true holiness, {or holiness of truth.)

\ 1. THE Image ofGod'm man is the conformity of
man'ssoul, of his spirit and mind, of his understaiidingand
will, and of all his faciilties or pou ers, whether spiritual
or bodily, whether rational or sensitive, with the Divine
Being, the Infinite Good ; with all the divine attributes,
virtues, and properties that can ever be imaged forth. in a
creature ; with all the divine beauties, harmonies and
lovelinesses ; and, in a word, with the original pattern
of the divine mind, and the perfect Standard ofthat will
from whebce all righteousness and true holiness are deriv-
ed. Now it appears manifestly, that man was at first
created according to the image of God : And that this
was after it had been first resolved upon, and in a solemn
manner declared, by the Eternal Father, in union with
his eternal Son and biessed Spirit, and with all his di-
vine attributes, virtues, powers and properties ; accord-
ing as it is written ; God said, that is, through the om-
nipotent WORD which was with Hirn in the beginning,
even the Word that both was nvith God, and was him-
self God, he outwardly and substantially expressed his
mind to this effect, viz. ** Let us mähe man in our
image, after our likeness," Gen. i. 26. Whereupon it
immediately follows : So God created man in his o%vn
image ; in the image of God created he him^ according to

34 Ofthe D'mne Image in Man, Book L

the resolution and clecree, which was just before men-
tioned by ihe diviae historian. And this now was the
creathig ivorci^ the overflowing power and life of the God-
head, which \vent forth as from the Council of the Holy
Trinity (if it be lawful so to speak) into nature, whcre-
by the image thereof became rcflected in man, and rest-
ed lipon man.

f; 2. And hence, by the testimony of the Holy Ghost,
it is evident, that the Deity in Trinity implanted its im-
age in man in the beginning ; and that this was after
such a manner, as the divine holiness, righteousness, and
goodness might shine forth in his soul, and send forth
Hg/it abundantly in his intellect, will and affections, yea,
even in his very outward life also : And that all his ac-
tions, both interior and exterior, might consequently
breathe nothing but divine love, divine power, and di-
vine pnrity ; and man might live upon earth, no other-
wise than the blessed angels do in heaven, always doing
the will of his heavenly Fat her.

5 3. Thus man was made to lead a heavenly and angel-
ic life upon the earth, and by an efflux of this god-like
being and image in him, he had dominion also over all
things in tliis elementary world ; being for that end, but
a little lower than the angels, and even that, but for a
litde while. Wherefore the creatures of the earth, sea
and air, were universally put into subjection under him,
that so he might rule them to his Creator's glory, by a
divine virtue and power inherent in him : According to
the exprcss decree concerning him, whereby this was
originally communicated together with that image, say-
ing, '* Let them /lavc dominion over the fish of the sea,
and over the fowl of the air, and over the cattle, and over
all the earth, a?id over evcry living thing that moveth upon
the earth.'''' So that all this is the consequence of man's
being thus divinely formed, and sealed with the divine
image and similitude, as a representative and vicegerent
of Güd ; v\ hom he \\'as to ha^'e expressed continually in
love, power and holiness. For God was delighted to
honour him ; and this image he had made in man, on
purpose to take his delight in him, and rejoice, as it m ere,
in his soul, with the joy of a bridegroom in his bride,

Chap. I. Ofthe Dh'me Image in Man, 35

and of a father in his child born after his image. For
even as a man becoming a father, and beholding himself,
or another seif, in his offspring, cannot hence bat rejoice
with an inward joy hardly to be expressed : So in iike
manner, God here becoming a Father, and beholding
the express character of his person refiected in a iiving
image of Hirn, or beholding himself in this his off springe
his rejoicing was thence " in the habi table part of his
earth ; and his delights ivere with the sons of men,'''^ as
in whom he himself was represented, Thus God's
Chief pleasure was to be with man ; in whom he rested
as it were from all his labour : and our first parents and
their posterity were to have always enjoyed this biessed
communion, had they continued but in his likeness, and
rested in him, and in his will, by placing their deiight
and pleasure in the original of this biessed image ; which,
as it W2iS their beginfiing, was to be also their end, For
though God rested in all his works, yet did he take Sin-
gular and Chief deiight in man ; because in him his di-
vine image did most perfectly and transcendently appear :
and did more eminently rest in him, than in them all, as
in a sovereign master-piece of his creation ; from which
did shine forth the excellent glory in highest innoccncy,
beauty and lustre.

§ 4. For this cause God planted three principal facul-
ties in the soul of man ; which are the under Standings
the will^ and the memory ; that in these three the mani-
festation of his glory might more fully and distinctly be
set forth, according to the variety ofthe divine numbers
and powers. These faculties, as an out-flowdng from
its original source and root, the Holy Trinity produces
and preserves, sanctifies and illnminates, most beauti-
fuUy decks and adorns with its divine graces, works
and gifts.

S 5. Now it is the property of every image whatsoever,
to represent a Iike form and figure of that which is there-
by imaged : Nor can it be thought worthy the name of
an image, or similitude, unless it be Iike to that original,
that it is to represent. For an instance whereof we may
take a looking-glass, in which a man beholds his natural
face, and views the refiected image of his own person,

36 0/i/ie Dmne Image in Man, Book I.

according to the degree and goodness of the said glass.
For in this an image cannot appear, unless it draw a like-
ness from the object uhich is set before it : or unless it
conceive as it m ere the forin of the orighial, which be-
gets in it its own resemblance or pictnre, by a due re-
flection of the hght, where there is no impedlment to ob-
struct the same. And consequently as by how much
purer and clearer the mirror is, so much more clearly
and evidently does the image of a human face appear
therein refiected : E\ en so in Hke manner the more
clear and pure the soul is, so much the clearer and
brightcr does the divine image, or the face of God in
Christ, therein shew forth itself visibly.

5 6. And therefore to this cnd the great and holy God
created man altogether pure in the beginning, as an un-
spotted mirror of his brightness, m ithout the least stain or
blemish, being endued with such faculties, both of soul
and body, as were then perfectly blameless and unre-
proveable : That so the Divine Image might in him be
Seen, not as a vain andhfeless shadow appears in a glass,
but as a true and Hving image of the in\isible God, and
as the likeness of his inward hidden immense beauty.
l'hus was man then, I say, created after the similitude
of the Divine Being, in perfect beauty ; there being an
image of the wisdom of God in the understanding of
man ; an image of the goodness, meekness, and pa-
tience of God in the spirit of man ; an image of divine
love and mercy in the afliections of man's heai t ; an im-
age of God's righteousness and holiness, integrity and
purity in the will of man ; an image of his friendliness,
his bveliness, his gentleness, his courtesy, and his ve-
racity in all man's vAords and actions ; an image of his
almiglity power in the dominion and governmcnt of man
over the earth, and in the fear and subjtction of all living
creatures that was granted to him ; and last of all, an
image of God's eternity in the immortality of the soul.

^ 7. From this image man ought to have studicd and
learnt the knowledge of God and of himself : And this
should have been done by him before all things. Out
of this he might have known God his Creator and Form-
er to be all things, the Being of beings, and the chief

Chat. I. Of the Dhine hnage in Man, 37

and only Being, fioni whom all created beings have
their cxistence, and in whom, and by \\ hom all things
that are subsist and have their being.* Out of this his
image he nnight also have knowii God, as tlie original of
man^s nature and fountain of his being, to be all that
essentially, whereof the image and representation was
shadowed forth in himself. So then we arrive hereby to
the knowledgc, that God must be all those things after
an essential and most perfeet manner, \\ hich are in the
glass of the human soul, as in a true and hvely mirror of
the Godhead, represented ; for the manifestation of his
hidden glory to man, and for the revelation in nature of
the divine perfections before unmanifested : And that the
image of these ought to shine out clearly in man, to the
honour and praise of God, who has graciously vouchsaf-
cd herein to demonstrate, according to the riches of his
infinite power and wisdom, the most vivid traces of his
unutterable g^oodness.

§ 8. Therefore seeing that man was to carry in him the
image of divine goodness, it thence follows, that God is
the sovereign and universal goodness essentially: And
consequently that he is essential love, essential life, and
essential holiness. Wherefore also to God alone all wor-
ship, praise, honour, glory, magnificence, might, majes-
ty, dominion, power and virtue are to be ascribed as his
due ; because he is all these essentially : But not any of
all these is due to any creature, or to be given to any
thing besides, either in heaven or in earth, but to God
only. And hence it is, that when one came and said
unto Christ, whom he took to be no more than a mere
man, '' Good Master^ %v hat good thing shall I do, that I
may ha^üe eternal Ufe?^'' Christ said to him; *' IVhy
callest thoii me good ? there is none good but one^ that is
God ;^^ that is to say, good essentially ; know thou that
but for God, and without God, no good can be : And
what meanest thou then thus to call me good; seeing
none is strictly good, but God alone? AnH this may
suffice to have here hinted concerning the knowledge of
God, as the same is derived from his image in man.

ij 9. Yet further it is to be noted, that man, out of this
image of the Deity, should learn irtithe next place to know

38 Oft he Dh'ine Image in Man. Book I.

himsclf. He shoulcl know and reflect, that there is a
vast dift'ereiice between him and God ; that the distance
bet\veen the creature and the Creator must be be} ond all
conception great ; and that in him there is no goodness
at all, even in his best estate, but a likeness only or re-
scmblance of the goodness itself, ^vhich can be no other
than God. Man verily is not God, biit God's Image :
And the image of God ought to represent nothing but
God. God represented indeed himself in man ; yet was
not man therefore created a God by that : Nor was he
made hereby a deity in this ^v'orld, but after the likeness
of the eternal Deity ; that he might govern the same, not
by his own, but by the power of God, as imaging and
manifesting itself in his nature. In man, therefore,
who is made the express similitude and portraiture of
God, the very character and image of divine power,
divine wisdom, and divine goodness ; God alone should
be seen, God alone shoulcl be glorified. Besides God
nothing should hence live in man ; besides God, I
sav, nothing should in man put forth itself; nothing
but God himself should in him appear, operate, will,
love, think, speak, act and triumph. For if any thing
eise besides God move and work in man, then man can-
not be the image of God : but he is become the image
of that whatevcr it be, ^^hich now moves and works
in him ; and is his representative b)* whom he is acted,
driven, and carried away in such a stränge manner. If
man therefore would be and continue the image of God,
there is a necessity for him to surrender up himself
whülly to God, after the most passive manner : and so
(»uietly to suflier God to do and work all things in him,
even as he wills. Whence, by denying his own
proper will, man ought in all things, without reserve, to
fullil the divine will by a most true and perfect passive
obedience ; as one resigned, devoted, and absolutely
givcn up to God, in whom only he wishcs to live. This
truly is a divine accomplishment, and is begotten of
Gocl, tothe end, that man may be a most pure and ho-
ly instrument of his divine Majesty, and of his works
and w ill. Whereby it now comes to pass that man does
not move his own wil^but has the divine will instead of

Chap. I. Ofthe Dimne Image in Man. 39

bis own ; does not love himself, but God ; does not
seek bis own bonour, but God's ; does not challenge
eitber inward or outward good to himself, but refers all
to tbe original Good ; and being contented to possess
God, is consequently without the love of tbe world.
Tbus sbouid it indeed bave been witb man, who ou^iit
to bave freely rendered bimselfto be tbe organ ofthe di-
vine Operations : and to bave stripped himself for this,
of all self-propriety, and self-activity, that so God might
be all in bim, and do all in bim, by bis boly Spirit. To
conclude then, notbing was to be, Hve, and workin man,
but purely Godalone, and bis word.

\ 10. And berein consisted man's perfect innocence,
purity, and sanctity. For what greater innocency can
there be, than that man sbouid not do bis own proper
will, but the will of bis heavenly Fatber ? Or what great-
er purity can there be, than that man sufFer God in bim
to work and finish all tbings according to bis pleasure ?
Or what greater sanctity, than for man to be as a welUtun-
ed instrument of tbe Holy Gbost, the fountain of sanc-
tiücation ? Behold, here are innocency and simplicity in
perfection. This is the bighest innocency to be wbolly
without seif- will. This also is the bighest simplicity,
to be simplified as a little child, in whom tbe world bas
not yet imaged or portrayed itself.

511. In such cbild-like innocency and simplicity, man
ought to bave stood in absolute obedience to God : and
God sbouid bave ruled in bim without a competitor,
bringing all man's facultics and pow^ers into subjection
to bis sceptre of righteousness and peace ; whereby a
triumphant joy in the divine image would bave also aris-
en in bim, and God would bave taken delight in bim,
as in a beloved son. Tbus sbouid tbe kingdom of God
bave been in man, both without and within, and tbe tab-
ernacle of God witb the glory thereof, would bave ever
been witb man ; had be but made such a total surren-
der of himself, in all passiveness of spirit, and true filial
resignation, as the natura of this kingdom absolute-
ly requires.

\ 12. Of which kingdom of God in man, by an entire,
ilnlimited subjection to tbe sovereign will of bis Fatber,

40 Oft he Dhine Image in Man. Book I.

cur Lord Jesus Christ, the most complcte and absolute
image of God, Avas, in his human capacity, a most per-
fect cxample w hile he lived upon earth : For as much as
he sacrificed and consecrated his will to God his Fa-
ther, in perfect obedience, saying, "Lo, I come to do
thv will;" and in perfect humility and meekness, saying,
*' Ö, my Father, not as I will, but as thou wiit ;" and,
in consequence of this his consecration, by ihe obiation
of his will, freely despoiled himself of all honourand es-
teem ; of all interest and self-love ; of all pleasure and
joy, permitting God alone to think, speak, and do
every thing in him, by himself alone. In a word, he
had ahvays, as man, the will and pleasure of God, for
liis own ; which God himself testified by a voice from
heaven, saying, '* This is my beloved Son, in whom I
am well pleased." Matt. iii. 17.

^ 13. This Jesus Christ, blessed forever, is tlie true
image of God, in whom, and out of whom, nothing did
appear and shine, but God himself; and from whom,
nothing but godlike manifestations fioucd forth ; such
as love, mercy, long-sufFering, patience, meekness,
gentleness, affection towards mankind, righteousness,
holiness, consolation, life, and blessedness everlasting.
For by him, the invisible God was willing to be seen,
manifested, and made known to men. And fuithermore
he is, after a yet more sublime manner, the image of
God ; that is, according to his divinity, as bcing very
God himself, or his essential image, and so, God of
God, and no less than the brightness of his Father's
glory, and the express image of his person, in the infi-
nite splendour of the uncreated light. Of which, I have
nothing at this time to say ; my design being here only
to speak of him as he conversed, and lived in his holy
humanity, when hc dwelt upon the earth.

^ 14. In such an holy innoccnce as this, was the im-
age of God also in Adam, our father, at the beginning,
which he should, in true meekness and obedience, hav^e
kept. And carefully for that end, he \\'as to have w'atch-
ed over it, so that he might not bc tempted or surprised,
for the sake hereof, to think of himself, as if he werc
some-body, or were tö be to himself the chief good ;

Ch AP. I. Ofthe Bhine Image in Man. 41

But that hence he might reflect on himself, as the image
only of tlie chief good, and as a mirror ofthe Godhead,
made purposely to receive the reflection of the divine
form. But, alas ! he did not consider this as he ought,
but chose rather to be this good to himself ; that is, to be
as God; he feil thereby into the greatest and most
abominable of all evils, being deprived of this inestima-
ble image, and so alienated from that communion of
God, which, by virtue of it, he had before enjoyed.

§ 15. By all which it may'appear, how man ought to
have arrived, by beholding in himself this image, to the
knowledge of himself; and how he ought therefore to
have considered himself as the image only, without ever
attempting to set up himself for an original, or to be the
author and fountain of his own happiness, in like man-
ner as God is. But there is remaining besides, another
part of the knowledge of man 's seif through the divine
image, which is greatly to be desired. And this is, that
man was made capable by God, of all the manifold
benefits of this marvellous image ; or that there was a
capacity in the human soul, to receive and reflect the
divine goodness, and takein all beautiful forms from the
essential word of God, wherein they are all contained,
and whence they are all manifested and propagated. Now
the knowledge of this is no less important than the
former ; for, as that is the ground of humility, so this is
of faith. Wherefore, being rooted in humility, by the
sincere knowledge of our own utter disability to effect
any good for ourselves, by our having no more at best,
but an image of the One Good ; we ought also to be
rooted in faith, to the glory of God, even in the faith of
his divine Operation ; to the end, we may not miss of the
good gifts which accompany the same. For it is no
mean part of wisdom by faith, to understand, that man
was made capable of all the benefits of this divine image,
and together with it, of sincere and unmixed delight ;
of solid and pure pleasure ; of flowing and melting love ;
of godlike peace and tranquillity ; and of all the fruits of
the Holy Ghost : And to know thence the revelatbn of
the glory of God in man, even as it is in the angels of

42 Oft he Dmne Image in Man, Book I.

heaven. And this is a knowledge truly to be desired,
which brings that peace vvhich passes knowledge, being
no less than the peace of God himself in the soul, as in
his beloved image : And therevvith, spiritual fortitude,
power, virtue, dominion, majesty, harmony, life, and
light, which are not to be separated from this divine
image. In consequence of which, it is piain, that God
alone should in man have been all things, and that man,
by virtue hereof, would have been the tabernacle of God,
so long as this heavenly image abided in him.

§ 16. Now had self-w ill been excluded, this could not
ha\'e departed from him : And this abiding, God cannot
but live and w ork in the creature ; forasmuch as he can-
not deny his own image. That God therefore may fiil
man, made after his image, it behooves man, before all
things, to be emptied of himself, even as Christ Jesus
emptied himself, when he made himself for us, of no
reputation, by taking upon him the form of a servant;
and to humble himself as much as possible, and become
obedient with him unto death. So indeed it should be
with man, made in the likeness of his Creator, and the
love, and honour, and praise of himself, being thus ex-
cluded, only God should be his glory, his praise, his
honour and worship. For every like is capable of its
like, not of its contrary ; and therein rejoices, and is
glad. So man, being in the likeness of God, must
thereby have been capable of God, to whom he was
like : And being capable to receive God into him, he
should not have received the creature, or the image of
the creation ; but should have rested in God only, and in
him continually rejoiced. And in this wise, God had de-
creed to infuse himself into man, with all the treasures of
his goodness ; seeing that goodncss is most of all com-
municative of itself.

^ 17. Lastly, by the image of God, man ought to
understand how that he is, by means of it, united to
God, and how that in this union man's true and ever-
lasting Union rests. And to know also, that as on one
side, the union of God with the soul is its chief tranquil-
lity, and only true rest, from which, peace, joy, life, and
happiness, eternally flow ; so on the other side, the chief

Chap. II. Of the FalL 43

restlessness and torment of the mind, with all vexation of
spirit, cannot happen otherwise, than by the breach of
this Union, or by ceasing to be the image of God ; vvhich
is, by man's turning himself to the creature, whereby he
is deprived of the chief and eternal Good, from which,
fbr the sake of the creature, he is turned away.

CHAP. IL

OF THE FALL AND APOSTASY OF ADAM.

Rom. V. 19. — As by one man^s disobedlence many ivere made sin-
ners, so by the obedience of one shall many be made righteous,

^ 1. THE fall of Adam was disobedience to God ;
whereby man turned himself away from God, towards
himself, and robbed God of his honour, in that he him-
self thought to be as God : But while he was seeking
thus to make himself a god, because he was but a thief,
and a robber of the divine honour, he was therefore
stripped of the divine image, divested of the perfect
hereditary righteousness, and spoiled of that holiness
which comes from God ; being thenceforth, as to the
understanding, dark and blind ; as to the will, stubborn
and refractory against his Maker ; and as to the powers
and faculties of the whole heart and spirit, universally
alienated from God ; and so from a favourite, turned to
be his enemy.

\ 2. Now this abomination is in all men propagated,
and is spread throughout the whole mass, by means of
fleshly generation : and thence, by inheritance, it passes
into them all, not without a certain necessity of nature.
The piain consequence of which is, that man is hereby
become spiritually dead, and is made the child of wrath
and damnation, until he be redeemed out of this miser-
able State by Christ. Let not then any of them that are
called Christians, here deceive themselves ; but let them
take heed, how they go about to lessen or extenuate the
transgression of Adam, in whom they are fallen, as if it
M^ere nothing more than some little peccadillo, a poor

44 Of the Fall Book I.

trifte, or the eating of an apple at worst. But rather let
them assLiredly think and believe, that the guilt of Adam,
as well as of Lucifer, was, that he fain would beasGod;
that it was the same transgression in them both ; that it
was the same, most grievous, most heinous, and most
detcstable crime in one, as in the other ; the same wick-
edapostasy, the same vile treason, andthe same tyranni-
4cal affectingand usurpingthe rights of the divine Majes-
ty, even to be as God.

^3. This apostasy (for indeed nothing less was it) was
first begotted in the heart : And being there conceived,
Avas afterward, by eating the forbidden fruit, brought
forth. Of which, thcre is a very lively similitude set be-
fore US, in the crime ofAbsalom, as in a picture for us
to reflect on. For first, Absalom was the son of the
king ; and Adam is called the son of God. Secondly,
there was none so praised as hc for his beauty ; and the
beauty of Adam, in the likeness of God, was above that
of all the visible creatures. And thirdly, he w^as the
favourite of his father ; and Adam might be termed in
like manner, God's favourite. Now^ herein then did
the fall of Absalom, and his sin against his father, con-
sist, in that he was, in his heart, first turned away from
his father, towards himself ; and thence forgetting the
high prerogatives which he, as a son, did enjoy from
him, was for setting up himself instead of his father, who
loved him so tenderly. And therefore not contented to
be the king's son, nor to be the most beautiful and ac-
complished pcrson that eye almost could behold, so that
in all his father's kingdom, there was rione so muchad-
mircd as he, for the fineness of his person ; forasmuch
as from the \ery sole of his foot, even to the crown of his
head, there was no blemish in him ; nor lastly, to be
the most dear and bcloved one of his father, even the
darling of his heart, as it did evidently appear from his
father's tears and lamentation for him, which the history
records : I say, not being contented with this glory, he
plottcd to usurp even the royal dignity itself, from his
king and his Father ; and having once entertained and
conceited in his mind, such a thought as this, he began

Chap. II. Of the Fall. 45

afterward to profess himself openly the enemy of hitn
that begat him, and to lay snares for his very life.

H- So in like manner man, when in honour, knowing
not how to rest satisfied, in that he was nimibered even
among the sons of God ; in that he came forth from the
hands of the iVlmighty, both in body and soul, uithout
blemish, and was one of the greatest master-pieces of
beauty in the creation ; and lastly, that he was (not only
a son, but) the darhngof God, and his dehght; would,
as if all this were a little matter, needs be for scaling
heaven, that he might be yet higher, and nothing less
would serve him, than to set up himself for God too.
Whereupon he conceived in his heart, an enmity and
hatred against God, his Creator and Father, whose
throne and dignity he began foolishly to afFect ; being
disposed, had it been in his power, even utterly to un-
g;od him, and drive him forever out of the ^vorld ; that
the terror of Him might not remain upon him. Now
who could ever commit a sin more detestable than this ?
Or what could there be thought of, even more abom-
inable ?

\ 5. Hence after this, man became inwardly like the
devil, bearing his express likeness in heart and mind ;
since both the one and other of them had now sinncd the
same sin, had committed the same high crime, as trai-
tors against the Majesty of heaven. No longer does
man now carry upon him the image of God ; but the
portraiture of the devil. Nor any longer is he after this,
the instrument of God and his Spirit ; but the organ of
tlie devil and his spirit, and so is thereby capable of
all manner of deviUsh wickedness. And thus man los-
ing the image that was heavenly, spiritual, and divine,
became altogether earthly, fleshly, and brutish, yea,
devilish. For the devil, that he might imprint and seal
his own image upon man, cunningly soothed him up,
and by a train of enticing and deceitful words, so charm-
ed him, and prevailed on him, as to let him sow in him
his seed, which is called the seed of the serpent ; by
which seed, I chiefly understand, self-love or seif- will;
and the ambition of being as God, that is, an affectation
of supremacy, or of God-head.

46 Üf the Fall. Book I.

^ 6. Hence it is, that the holy scripture calls, not \\ ith-
out ground, those that are drunk and intoxicated u ith
bclf-lo\ e, the generation of vjpers, or the berpent's ofF-
spring ; and all those who are of a proud and deviiish
nature, the seed [and progeny] of the serpent. Where-
fore, I ^vill put enmity, saith God, between the seed of
tlie serpent, and the seed of the vvonian : Or " between
thy seed," speakingto the serpent, " and her seed."

\ 7. Now out of this seed, this \ iper's seed, there is
nothing eise can shoot forth, nor should any thing be
expected, but deadly and horribie fruit ; since nothing
eise from such a seed as this can e\er proceed, but what
is most terrible : such as is the iniage of Satan, the ofF-
spring of Belial, and the children of the devil ; for it is
here even as it is in all other seeds. And just as there
are in any other seed, no matter how small soever it be,
contained after a wonderful and hidden manner the na-
ture and properties of the whole plant or vegetable ; the
perfect Standard and dimensions of its nature ; the thick-
ness, the iength, the breadth thereof, and all its propor-
tions in miniature, as also the branches, the leaves, yea,
the flouers : And in a vvord, the very whole make and
trec, \\ ith all the numberless fruits thereof. Even so in
the same pestilent and deadly seed of the serpent, that is in
Adam's self-love and disobedience, which, by fleshly gen-
eration, haspassed intoall his posterity, asby inheritance,
ihere lies hid the tree of death, or the great death-bear-
ing tree, \\ ith all its branches, its leaves, and its fiowers ;
also with the innumerable fruits of unrighteousness grow-
ing on it : And in short, within it secretly lies the whole
image of Satan, together with all the notes, characters,
and properties of that diabolical image.

\ 8. Again consider, I pray, but \\ ith attention, a little
infant in his mother's arms ; and observe in him, how
even from the cradle, yea, from the very womb, this
natural corruption begins to display itself ; and how es-
pecially self-will and disobedience will here discover
themselves, by breaking fortli early intoact, and witness-
ing to the hidden rootfrom whence thcy proceed. Con-
sider him as he shall grow up, take notice of him step
by Step, and observe in the young strippling, a natural

Chap. IL Ofthe Fall lt

selfishness, and inbred ambition, anappetite for worldly
glory, a love of applause, a pursuit of petty revenge, a
disposition to lying, dissimulation, and odier such iike
qualifications. Then there comes a troop. And von
may now observe in him, conceitedness, arrogancy,
pride, blasphemy, vain oaths, direful curses, frauds,
cheats, scepticism, infidelity, contempt of God and of
his holy word ; widi disobedience to parents and magis-
trates : yea, moreover, wrath, contentiousness, hatred,
envy, revenge, murders, and all kinds of cruelty whatev-
er, especially if outward scandals and occasions do but
present themselves, which do the office, of midvvives, as
it were, to the birth of the Adamical corruption : call
forth into act the diabolical seed, and nourish, and serve
upon all tums, the itch of depraved nature.

\ 9. Since by this means, there may in him be seen
to sprout out wantonness, unclean thoughts and im-
aginations, filthy discourses, poUuted gestures, and all
the works of the fiesh : You shall see also breaking out
in him, as occasions are further presented, drunkenness,
rioting, and all manner of intemperance both in food and
raiment, with fickleness, humoursomeness, anddelicate-
ness; and allthat may please, either the lust ofthe eye, or
the gust of the palate, with the pride of life. And besides,
you may observe covetousness, extortion, tricking, un-
der-hand practices, counterfeits, sophistications, impos-
tures, undermining of another's business : all the mys-
tery of knavery, cozenage in trade, stock-jobbing, and
the Iike. And to conclude in a word, the \a hole troop,
or rather whole army of wickedness, villanies, and
crimes, so various and manifold, as it is impossible to
declare, or teil the number thereof ; according to that of
the prophet : " The heart of man is deceitful above all
things, and desperately wicked," [bringing forth abun-
dantly the fruitsof sin and death] " who can know it?"
and if to these, in the last place, there be added likewise
the seducing and false spirits, then may you observe
schisms in the church, wicked and dangerous heresies,
yea, the forswearing of God and Christ, the denial of
the faith, the hatred and persecution of the truth, and

48 Of the Fall Book I.

even the \ery sin against the Holy Ghost ; with all kinds
of corrupii(Mis in doctrine, perversions of the scripture,
and ven- dreadful delusions. All which are nought eise
but somany fruitsor births of the serpent's seed in man,
and the very image of Satan.

\ 10. Bntnow, who could ever have once siispected at
the first, that in such a young, weak, litde puny infant,
such a sink of all manner of wickedness and impiety
should be ? Or that he should have such a basiiisk lie
within him unseen ? or, that such a wicked and pesti-
lential heart could lie hid in such a seemingly innocent
babe ? I say, who could have ever once thought this,
unless man hirnseif, by his sinful, and nauseous, and
abominable life, by the imagination of his thoughts, be-
ing only evil continually, and desperately beut to that
^\ hich is wicked, did not of his own accord bring forth
the same to light, and from his childhood, and so for-
ward, abundantly express and brauch forth vvhat was be-
fore hidden, as in a little seed !

§ 11. O root, most vile, and most accursed ! from
whence there grows up after this manner, the tree of
evil, bearing for fruit all manner of plagues, after its
kind ! O seed of the serpent, and spawn of vipers, most
dreadful, most hateful I out of which so abominable a
monster, so deformed and so foul an image is nourished
secretly within, and thence buds forth, according as
invited and assisted by outward temptations and oppor-
timities, or as conceived by scandals. And this might
very well be the reason why the blessed Jesus was so
careful, as strictly to forbid, that any should, by their
bad example, scandalize or offcnd little childreii ; gs
considering, that in them the seed of the serpent lies
hid ; and tjie original principlc, or beginning of all
wickedness and alDominations, is thereby hiddenly fo-
mented and cherished, nuich after the same manner as
poison in some deadl} and venomous worm.

\ 12. Learn therefore, O man, to know the sin of thy
father Adam, and the origiiial corruption of mankind !
learn, if thou art uise, to discern it in thyself : look into
the same, not slightly or carelessly, but deeply, and as

Chap. IL Of the Fall 49

the importance of the matter well deserves. For this
infection is greater, this depravation deeper, this conta-
gion more fatal than thou canst express with words, or
even reach unto in thy thoughts. This corruption in
thee is greater than the understanding of a man can
pierce into. Knovv thyself ! and deeply consider what
thou art, O man, since that apostasy of thy first father ;
namely, how thou art transformed into the image of the
devil, from the image of God, and so art become as an
abridgment of all the devilish nature and heilish prop-
erties, being made like unto Satan himself in all malice
and ungodliness. For,

\ 13. As in the image of God, all the divine virtues
and properties are contained, and even the very nature
of God ; even so in this image of the devil, which
man by turning himself away from God, and setting up
himself to be, as it were, a God to himself; all the dia-
bolical vices and properties are contained, with the very
nature of the devil.

^4. Moreover, as before the fall, man bore the im-
age of the heavenly Adam ; that is, was altogether heav-
enly, spiritual, angelical, and divine : even so, since the
apostasy, he carries about him the image of the earthly
Adam ; and so is inv/ardly, and in the ground of his
being, made wholly earthly, carnal, and bestial. Lo !
he is become as one of the beasts of the field. For
what, O fallen man, is thy wrathfulness? and to whom
does it more properly belong, to a lion or to a man ?
and as for tiiat envy of thine, with that greediness, doth
not both one and the other evidently betray in thee the
nature of a dog, and of a wolf ? And for thy unclean-
ness and gluttony, do they not teil thee, that thou carri-
est a swine within thee ?

§ 15. Nay, didst thou rightly look into thyself, thou
wouldst find certainly within thine own breast, more
yet ; thou w^ouldst make a discovery there of a whole
World filled with unclean and hurtful beasts : And even
in the very tongue alone, that little member, according
to St. Janies, Chap. iii. 5. A lake and sea of pestilen-
G

50 Of the Fall, Book L

tial creeping things, Isa. xüi. 21, 22. Rev. xviii. 2.
The habitation of satyrs, and hold of every foul spirit,
the cage of every unclean and hateful bird, and in a
Word, a *' world of iniquity," James iii. 6. Yea, very
often we make such a progress in wickedness, as we
suqDass in wradi and fury, the beasts of prey ; in envy
and snarling, the dogs ; in gripi ng and ravenousness,
the wolves ; in subtlety and cunning, the foxes ; in vir-
ulency and maUce, the basilisk ; and in filthiness and
obscenity, the svvine. And by reason of this brutish
nature, under a human form, it was that Christ named
Herod expressly a fox ; and the unholy, in general, dogs
and swine ; to whom it is not therefore fit to give that
which is holy, as who deserve not to have pearls cast
before them.

§ 16. Now whosoever shall not correct this infernal
corruption of his nature, that cleaves so very closely to
him, and be renewed in Christ Jesus, but dies in such
a State as is that of the bestial man by us now describ-
ed ; such a one, I say, must retain forever this bestial
and satanical nature, and abide perpetually arrogant,
haughty, proud, and deviUsh : He will remain a cruel
lion, an envious dog, a greedy wolf, a filthy swine, a
venomous worm, and a poisonous basilisk. And when
he shall have neglected the time of his purification here,
he shall carry about with him perpetually, in the black-
ness of darkness, the iniage of Satan impressed upon
him, for a testimony, that while he ^^as in the world, he
li^ cd not in Christ, neither was rencwcd in him after the
image of God, according to that of the holy Revelations,
Chap. xxi. 8, xxii. 15. " Without are dogs, and sor-
cerers, and idolaters, and whosoever loveth and maketh
a lie."

Chap. III. Of the Restoration, 51

CHAP. III.

OF THE RESTORATION BY CHRIST^.
Shewing how Man is renewed in Hirn to Life everlasting.

GAL. vi. 15. — In Christ Jesus neit her circumcision availeth any
thing^ nor uncircumcision^ but a neiv creature,

5 1. THE new birth is a work of the holy Ghost,
whereby man, of a child of wrath and daniuation, is
made the child of grace and salvation, and of a sinner,
is made righteous through faith, the word and the sa-
craments : So that his heart, vvith all the powers and
faculties of his soul, more particularly the understanding,
will, and affections, are renewed, enlightened, and sanc-
tified in Christ Jesus, and formed after his express like-
ness, to be a new creature. And this consists of two
principal parts, the one of which we call justification^
and the other we call sancüfication. Both which the
apostle has thus excellently expressed : '^Thekind-
ness and love of God toward man appeared, not by
works of righteousness, which we have done, but ac-
cording to his mercy, saving us by the washing of re-
generation and the renewing of the Holy Ghost."
Tit. iii. 4, 5.

^ 2. So that the birth of every Christian is twofold ; and
none can enter into the kingdom of heaven, but he must
be born twice. The first birth is after the fiesh ; the
second after the Spirit ; the first from beneath, the sec-
ond from above ; the first natural and earthly, but the
second supernatural and heavenly. The one is carnal,
sinful, and accursed, as descending from the first Adam,
by the seed of the serpent, after the similitude and image
of the devil ; and by that is the earthly and bestial man
propagated. But the other is Spiritual, holy, and bless-
ed, as descending from the second Adam, by the seed of
God, after the likeness and living representation of the
Son of God ; and by this is the heavenly and Spiritual
man propagated. This is the ^' renewing of the Holy

52 0/ the Restoration, Book I.

Ghost," and the tru^c sanctiiication, which foUows the
washing of rtgeneration, by which is given the seal of
justilication. Thus by this new and second birth, this
happv and blcssed regeneration tlirough Christ, the new
creaturc is formed, the seed and image of God is mani-
fested in natnre, and the man of God, so heavenly and
like unto God, is, after a spiritual manner, begotten and
produced, For even as the stem of old Adam is in us,
so it is necessary also, that the new stock, progeny and
kindred of Christ, be as truly in us.

\ 3. And hence it comes, that as there is a tv.ofold
gcneration, Une and pedigree, so there may be said to be
tvvo men as it w ere in one and the same numerical per-
son : And thus in the regeneration, every Christian tru-
ly carries thesc two about him ; that is, the fieshiy lin-
eage of Adam, and the spiritual fineage and offspring of
Christ proceeding from faith. Because as the old birth
of Adam is in him by nature, even so the new birth of
Christ must also be in him by grace, working through
faith. And this is that old and neu man, the old and new
birth, the old and new Adam, the earthly and heavenly
image, the old and new Jerusalem, the flesh and the
Spirit, Adam and Christ in us : Lastly, the outward and
in ward man.

\ 4. Now then let us see how we are regenerated by
Christ : Even as the old birth is propagated carnally
from Adam, so the new spiritually from Christ, through
the Word of God ; which a\ ord is like unto the seed of a
new creature. 'Tor we are born (saith St. Peter) not
of a corruptible seed, but of incorruptible, by the word
of God which liveth and abideth forever." And Ums
blessed James, *' He of his own will begat us by the
(word of his faith, or) by the word of truth; that we
bhould bc a kind of fust fruits of his creatures."

\ 5. This word produces faith, ^hich faith appre-
hends in like manncr the word, and in that a\ ord is ap-
prchended Jesus Christ, together with the Holy Ghost ;
and by that holy \'iitue, force and efficacy, the man is
born again, or regenerated. Bricfly, regeneration is ef-
fccted, first by the Holy Ghost, and this Christ calls the

Chap. III. Of the Rcstoration, 53

being born of the Spirit. Secondly, by faith, whence it
is sakl, " He that believeth that Jesus is the Christ is
born of God." Thirdly, by baptism ; as it is also drit-
ten, " Except a man be born again of water, and the
Spirit, he cannot enter into the kingdom of heaven."
Of vvhich things let us see further.

\ 6. By Adam man came by the principal evils, such
as sin, abomination, wrath, death, devil, hell, and damna-
tion ; for these all are the fruits of the old descent, na-
ture and original : But in Christ again man recovers,
and recei\^es the chief good, such as righteousness,
grace, blessing, power, heavenly life, and eternal salva-
tion. From Adam man has a carnal spirit, and is sub^'ect
to the rule and dominion of v.icked spirits : But from
Christ, he has the holy Spirit with his gifts, and a most
quiet reign and peaceabie kingdom : For such as the
spirit of a man is, even such is his original nativity and
propeity ; which is a thing known but to few : '-'• For ye
know not what spirit you are of," saith Christ. Thus
from Adam man has an arrogant spirit, a haughty, svvell-
ing and most proud spirit ; and if he have a desire to be
born again, and to be renevved in Christ, then it will be,
in the first place, necessary for him to receive a humble
spirit, to admit into his heait a piain, a meek, and a
simple spirit from Christ, and this by faith. Thus also
from Adam we, by natural generation, receive an unbe-
lieving spirit, yea, blasphemous also, and abominably
ungrateful; and therefore it behoves us, by faith in
Christ, to attain a believing spirit, which may be faithful,
acceptable and well pleasing unto God. From iidam
likewise a disobedient, a fierce, and a rash spirit is given
US ; but it is from Christ we take the spirit of obedience,
the spirit of gentleness and modesty, the spirit of meek-
ness and prudence, through faitli in him. Again, from
Adam we by nature possess the spirit of wrath, of
hostility, of re\'enge, and of murder ; but fi^om Christ, by
faith, in the place thereof, is gotten the spirit of long-suf-
fering, love toman, mercifulness, forgiveness, & universal
goodness itself, which is charity. From Adam, moreover,
by our nativity and carnal oifspring man has a covetous

54 Of t/ie Restoration. Book I. .

heart and a spirit that is churlish, seeking only bis own
private commodities and petty profits, and snatching and
catching at that which is another man's, but from Christ,
by faith, there is obtained thc spirit of mercy, of piety, of
g'enerosity and liberaHty. Furthermore, from Adam, by
carnal propagaiion, proceeds the spirit of unchastity,
shamefulness, uncleanness, and intemperance ; against
which, it is meet to seek to obtain, by spiritual generatioii
from Christ, a chaste spirit, pure, clean and temperate :
And also from Adam is communicated to man a lying
spirit, a spirit speaking nothing but falsehood and calum-
ny ; whereas from' Christ, he participates the spirit of
truth, integrity and constancy. And kistly, from Adam
there passes to us the spirit of the beasts, which is earthly
and brutish : And contrariuisc, there is to be conceived
by Christ, a spirit from heaven, which is altogether
celestial and divine ; and for that cause it behoved Christ
to take our human nature on him, to the end he might be
conceived by the Holy Ghost, and so abound with the
same spirit above measure, that of his fuhiess we might
all receive : Yea, for this ver}' cause it was convenient
that the Spirit of the Lord, the spirit of wisdom and un-
derstanding, the spirit of counsel and fortitude, the spirit
of knowledge, and of the fear of God, should rest upon
him, as saith the prophet Isaiah, that so the human nature
in him and by him, should be rene\^'ed ; and that we in
him, and by him, and through him, might become a
newcreature, by rcceivingfrom him the Spirit of wisdom
and understanding, for the spirit of foolishness and
sottishness ; the spirit of counsel for tliat of madness ;
the spirit of fortitude, for a base and cowardly spirit ;
the spirit of knowledge, in room of our natural and inbred
blindness ; and the spirit of the fear of the Lord, instead
of the spirit of impiety and atheism. In which per-
mutation consists the whole new^ life, and the fruit of the
new creature.

\ 7. For as in Adam we are all spiritually dead, neither
can we cxpect other than death, and the A\orks of dark-
ness itself : Even so in Chi ist, we must be raised again
to thc works of light. As by carnal generation we

Ghap. III. Of the Restoration, 55 'S

entered into the sin of Adam; so by faith, through
Christ, vve must attain to righteousness. As by the
flesh of Adam, pride, covetousness, lust, and all kind of
uncleanness are conceived, born, and grow up to ma-
turity in us ; so by the Spirit of Christ, our nature
Gught to be renewed, sanctified, and purged from all
pride, covetousness, lust, and envy. And it is needful
that we, from Christ, should draw a new spirit, a new
heart, a new senseand mind, in the same manner as we
drew from Adam our fieshly mind and heart, subject to
sin.

§ 8. And, moreover, as by regeneration Christ is our
Father, and is eternal ; (whence he is called the ever-
lasting Father) we are renewed in Christ to life eternal,
we are after his likeness regenerated by Christ, and we
are m Christ become new creatures. And by this re-
generated birth, it is necessary that works should flow
and proceed, which, by faith, may please God : and the
works that please him must be all of the new birth ;
must all flow out of Christ, and of the Holy Ghost, and
out of faith unfeigned.

^ 9. So henceforth we live in the new birth, and the
new birth lives in us ; so we are in Christ, and Christ
in US ; so last of all, we live in the Spirit of Christ, and
the Spirit of Christ lives in us. Thus regeneration, and
the fruits thereof, St. Paul calls to be " renewed in the
spirit of our mind, to put oft' the old man, to be trans-
formed into the image of God :" And again, to be '^re-
newed, and knov; n, according to the image of him that
created us :" Also '' regeneration, and renovation of the
Holy Ghost." Last of all, it is called the taking away
the stony heart, and giving us a heart of flesh. And by
this it appears, how by the incarnation of Jesus Christ,
man 's regeneration proceeds : And how, as man out of
ambirion, pride, and disobedience, turned himself from
God : This apostasy could not be done away, but by the
extreme humility, lowliness, and obedience of the Son
of God. For as Christ in his conversation, on eartli
among men, was most humble, so it is necessary that
he should be the same in thee, O man ! to live in thee,
and to renew the image of God in thee.

56 Of the Restoratiom Book I,

^ 10. See now, and behold the most amiable, the
most lo^vIv, the most obedient, and the most patient Je-
sus, and learn of him, Uve even as he hved ; live in him.
For \\ hat was the cause he so hved '? Truly it was this,
that he might be thy example, thy glass, thy bock, and
the rule of thy hfe. He, even he only is the right rule of
life. It is not the rule of St. Benedict which is the rule
of our life ; not the rule of any man whatsoever, or how
holy soever is this rule ; but the pattern of Christ only,
which all his aposdes and evangeiists have, after him,
Avith one consent, set before us for our imitation. This,
this is what they did alone point at. And this is the most
mystical ground of his passion, death, and resurrection ;
even that thou, O man ! together with him, shouldst die
from thy sin : And again, in him, with him, and by him
rise spiritually, and ^^ alk in newness of life, even as hc
walked ; of which argumcnt thou shait see more here-
after, God willing.

\ W. Now therefore v.e see how our regeneration
arises out of the salutary fountain of the passion, death,
and resurrection of our dear Lord Jesus Christ : whenca
St. Peter says, " God has begotten us again to a lively
hope, by the resurrection of Jesus Christ from the'dead : "
And the holy apostles every where lay the foundation of
repentance, and of the new life, in the passion of Christ ;
particularly St. Peter and St. Paul : For if we bc dead
with Christ, because he that is dead, is justified from
sin, we have tlien faith, as the latter of these argues, that
we shall also live with him, and in him, and death shall
then have no more dominion over us, \\e being dead un-
tosin, butalive unto God, throughthe life of Christ in
US ; and therefore has the former likcwise given this
cxpress charge, that we *'passthe time of our sojourn-
mg hcre in lear ; forasmuch as we know we are not re-
dcemcd with corruptible gold and silver ; but with the
precious blood of Christ, as of a lamb without blemish
and without spot:" where you see the most precious
ranuom paid for cur redemption, to be urged as the
cau3e and motive for our holy convcrsation. And the
same St. Peter writes afterward how '* Christ his own

Chap. IV. Of true Corner sion> 57

seif bare our sias in his own body on the cross, that we,
being dead to sin, should live unto righteoiisness, by
whose stripes we are healed." And Christ also him-
selfsays, " Thus it behoved Christ to sufFer, and to
rise frorn the dead the third day, and that repentance
and remlision of sins should be preached in his name."
^ 12. By all which it is manifest, that from the fonntain
of the passion, deadi, and resurrection of Jesus Christ,
flow the christian's true rule and pattern ; and that there-
by repentance and forgiveness of sins are best preached
to US in his name and nature. And so the passion of
Christ is both the satisfoction for our sins, and also the
renewing of our nature by faith ; the one outwardly, the
other in^^ ardly ; both which together, and at once, are
required by God to the redemption and reparation of
mankind ; because this last is the frui^, and the true
and proper efiicacy of the passion of Christ, working in
US powerfuUy the renovation and sanctification of lapsed
nature, This, to conclude, is the means whereby we
are born again, born from above, andrenewed in Christ :
neither is the laver of regeneration any other thing,
wherein we are baptized into the death of Christ ; but
the dying vvith Christ from our sins, by the help and
efiicacy of his precious death, and the rising from sin by
the grace of his giorious resurrection.

CHAP. IV.

What true Repentance and Conversion is ; and how the Cross
and Yoke of Christ are to be understood.

GAL. V. 24. — They that are Christas have crucißed the ßesh^ with
the affections and lusts,

^ 1. REPENTANCE is the work of the Holy Ghost
wrought in the soul, by which man, acknowledging his
faults through the law, and therewith the most just
wrath of God against sin, does earnestly grieve for the
same, and wishes with all his heart, not to have committ-
H

53 Of true Conversion. BookI.

ed those things that he has clone ; and then through the
gospel, understanding die grace of God by faith in Je-
sub Christ, obtains diereby the remission of his sins.
And by this penitence is the mortification and crucifying
of the flesh, and of all carnal pleasures and concupis-
cences of the heart, really accomphshed ; and together
uith the same, the quickening also of the Spirit, or the
resurrection of the ncw man in Christ. Whereby it
follows, that the old Adam, with all his corruptions,
dies in us ; and Christ then lives in us by faith : for we
must know, that these two necessarily go together ; so
as the resurrection of the Spirit, constantly follows the
mortification of the flesh as at the heels, and the quick-
ening of the new man is a consequent of the abolishing
cf the old man. And hencc, although the outvvard man
decay, yet Xh^ inward man is renewed day by day.
"VVherefore Ave are commanded to mortify our *'members
\hich are upon the earth ;" and so to reckon ourselves
'*dead unto sin, but alive in God, through Jesus Christ
our Lord,"

^ 2. However, let us consider more particularly, why
the flesli is thus to be mortified, that we may arrive at
the nature of true repcntance. We said, just now,
that by the fall of Adam, man became devii!sh,xCarThly,
and carnal, \\ ithout God and without love : for being
witliout God, he was also \\ithout love, whereby he
calls himself ; and was upon this, changed from di-
vineto worldly love, which is to be called concupiscence
rather than lo\ e ; so that e^cry ^^ herc, in all things,
man studies now himself, favours, counsels, and ap-
plauds himself, and scts foith and provides only for his
ONvn interest, honour and glory. And this is the effect
of Adam's fall, wlio, whilst he studied to make himself,
as it were, a'God, involved thereby all mankind with
himself, in one and the seif- same dire calamity. And
rhis corruption and depravation of h\mian nalure must
in US, of necessity, be changed, or done quite away,
w hich it cannot be but by serious repentance ; that is,
hy a true and divine conti'ition, by faith, apprehending
rhe ix^nüssion of sins. and bv the mortification of canial

Chap. IV. Of true Coivoersion. SO

pleasures, and the crucifixion of self-Iove and pride.
For true repentance does not herein consist, that you put
away from you the great and outward sins, butthat you
descend deeply into your own seif, and look in ward,
searching into the inniost recesses of the heart and mind ;
turn over the secrets and closets, all the litde windings
and l Urninge thereof; change and renew them through-
out, w ith the grace that is given you ; and so by faith,
convert yourself from self-love to divine love ; from the
World and all worldly lusts, to a Spiritual and heavenly
life ; and from a participation of the pomps and pleas-
ures thereof, to participating the merits and virtues of
Christ, by believing his word, and Walking in his steps.
Lo ! this is the path of true conversion ; and here is the
ground of that mortification of the flesh, or carnal prin-
ciple in man, which is so necessary for the resuscitation
of the spirit, and for our restoration from the fall.

5 3. Whereupon it follows, that a man must deny
himself, as it is written ; that is, must tarne and morti-
fy his own will, and suffer himself to be led and carried
wholly by the divine will ; must not love himself, must
not seek himself, must not esteem himself, but account
himself the unworthiest of all mortal creatures ; must
renounce all things he hath, for the love of Christ ; must
contemn the world, with all its pomps and honours :
must pass by his own wisdom, and all endowm.ents or
gifts of nature, as if he saw them not ; must trust in no
(jreature but God alone ; yea, must hate his own life ;
that is, his carnal will and pleasures, his pride, covet-
ousness, lust, wrath, envy ; must lay the axe to the root
of all these ; must not please, but rather displease him-
self ; must set nothing by all that is his own, must boast
in nothing, must attribute nothing to himself, or to his
own proper strength ; must, in a word, die to the
world ; that is, to the lust of the eyes, and of the flesh,
and to the pride of life, and so be crucified unto the
world. This, this, I say, is true repentance, without
which no man can ever be the disciple of Christ : This
is true conversion from the world, from himself, and the
devil, to God ; without which, no sinner can have re-

60 Of true Cowöersion. Book I.

mission of sins, nor attain salvation. This is the true
moi tifying of the flesh, without which the spirit cannot
be quickened. This penitence and conversion is the
denial of a man 's seif, and is the true cross and yoke of
Christ, of which hehimself speaks, Matt. xi. 29, saying,
'^ take my yoke lipon yoii, and learn of me ; for I am
mcek and lowly in heart." As if he should say tothee,
by earnest and inward humihty, whereof thou hast an
example in me, must thy self-love and thy ambition be
tamed ; and by meekness, wrath and desire of revenge
are by thee to be kept under, and brought into siibjec-
tion. Which thing indeed to the new man is an easy
yoke, and a light barthen ; to the flesh, it may seem a
most heavy and bitter cross. And this is indeed to
crucify our own flesh w ith its affections and lusts, where-
of the apostle experimentally writes. Therefore they
do err, yea, do greatly err, who know no other cross
than tribulations and worldly aflUictions ; being igno-
rant of in\\ard repentance and mortification of the
flesh being that true cross, which we oiight to carry af-
ter Christ daily ; the which we are to do, by bearing our
enemies with great patience, and by overcoming the
disdain and arrogance of our malicious slanderers and
cruel adversaries, with all mildness and humility, after
the pattern of the Lamb of God ; forasmuch as it be-
comes US to follow this example of Christ, who was
willing for us to die to the world, and to be with him
perfectly crucified to all worldliness, to all worldly splew
dour and glory, to all this world's interest and power, to
all its fame and praise, and to every thing that is called
great or noble : that looking unto him, we may there-
by learn to endure the cross, even as he did, and with
him to despise its shame.

^ 4. This yoke of Christ is our true cross, which- we
are bound to bear ; which when \ve do, then we truly
die to the world : and not a\ hen we hide ourselves in
inonasteries ; nor when \\c make to ourseh es singular
Orders and rules of living, we being in the mean time
disordcrly in the heart ; füll of the lovc of the world, of
^piritual pride, and pharisaical contempt of others ; of

Chap. IV. Of tnie Conversion. 61

lust, envy, hypocrisy, and secret hatred. I say, this is
not to die to the world ; no, it is not. This is not the
Christian yoke ; this is not the cross of Christ. But it
is to mortify the flesh, with all things which are pleasant
to it : to turn one's seif from the world inwardly to
God, and daily in heart to die to the world ; to live to
Christ by faith in sincere humility and lowliness, foUow^-
ing his Steps, and submitting to his yoke ; and lastly, to
confide solely on the grace of God in Christ Jesus, as
always doing such and so great things for man, out of
his mere love and mercy.

§ 5. To this repentance are we called expressly by
Christ ; namely, to a true and iiiward conversion from
the world to God. To which also alone, the Imputation
of his righteousness and his obedience, through the
efficacy of faith, together with the remission of our sins,
is promised. So that without this inward repentance,
Christ profits us nothing ; for without it, man verily
cannot participate of his grace, favour, and merit. The
reason whereof is, because these are to be apprehended
only by a contrite, faithful, humble, and penitent heart.
And truly, this fruit of the passion of Christ is in us,
that we may die to sin by true repentance : as the fruit
of his resuiTCction in like manner is in us ; that Christ
in US, and we in Christ, may live. And hence comes
the new creature in Christ, through the regeneration,
w^hich only is available with God ; as the apostles of
our Lord have sufficiently declared in their epistles, and
whereof we shall have occasion hereafter more fuUy to
speak. Let this suffice here to give us in short, a right
notion of the blessed yoke of our Lord, and of the nature
ofthat true conversion which is of the invv^ard man.

^ 6. Hence therefore let us learn the nature and the
Constitution of true repentance, and let us not errinthe
common error, as if the forsaking of external idolatry,
blasphemy, murder, adultery, fornication, theft, wdth all
such outward enormities and vices, were the true and
only repentance ; upon a pretence that this external re-
pentance is by some expressions of the prophets, chiefly
Struck at ; as by that in particular of Isaiah, '* let the

C2 0/ true Conversion. Book I.

wicked forsake his way ," or the work of bis hands. And
by that of Ezekiel, " When die \vicked man turnethaway
from his wickedness that he hath committed, and doth
that ^^hich is lauful and right, he shall save his soiil
alive," as also by that other of the same prophet, " If
he turn away from his sin, and do that which is lawful
and right : If the wicked restore the pledge, give again
that he had robbed, walk in the Statutes of life without
committing iniquity ; he shall surely live." Whereas
it is clear, that both the prophets and the apostles do
here look much deeper, even to the very heart ; whence
the Holy Ghost has also said by Isaiah in the same place,
*' Let the unrighteous forsake his thoughts." I do not
deny that this outward repentance, or repentance of
Vv orks, is there commanded by the prophets in God's
name ; but this Ipositively maintain, that they, together
with the apostles, aim much further, carry the matter a
great deal higher ; they command also that which is of
the hidden man, and charge us to level at our thoughts,
and to look into our inward parts ; and even under the
outward too they drive principally at v^hat is in ward,
even at another repentance which is truly in ward, infi-
nitely more noble than the outward ; whereby man dies
to pride, to covetousness, and to lust ; whereby he de-
nies and hates his own seif, renounces the world, and
Strips himself of all that he calls his own, and whereby
hc commits himself by faith to God, crucifies the fiesh ;
and lastly, öfters up a contrite heart, as the best and
most acceptable sacriiice to God. So that we always
ought to remcmber that the true inward penitent lives
with a heart füll of fears and groans, but these are al-
ways supported by a livcly faith and hope ; which char-
acter of inward repentance, the Psalms of Da\id (more
particularly the penitential ones) every where most pow-
erfuUy set forth.

^ 7'. It remains then, that this is the only true repen-
tance, when inwardly in the heart. with earnest sorrow,
and most unfeigned feeling of heaviness, for having of-
fended a most gracious and good God, we be made first
truly contrite and afflictcd in spirit ; and then made both

Chap. V. Of true Faith. 63

holy and joyful, being purged and changed, being thor-
oughly aniended by remission of sins, through faith in
Jesus Christ, and so transformed inwardly fi'om the im-
age of the old Adam into that of the iiew ; whereby it
cannot but come to pass, that the outward hfe and man-
ners miist be also renewed and quite changed. ßut
what if one should only do outward penance, or perfonn
bodily repentance ; should abstain from great sins, and
fiee enormous offences, and this for the fear of punish-
ment, while the invvard man keeps all the vvhile his old
Spots still, and no care be taken to enter into the in ward
and new life in Christ Jesus ; Shall not such a one nev-
ertheless be damned ? Yea, verily, I say, it shall not
profit him a straw to cry, Lord, Lord ; but he shall be
constrainedto hear that terrible voice, nescio ws, I know
you not : For most certain, and infaflibly sure it is, not
all that say, " Lord, Lord, shall enter into the kingdom
of heaven, but only those that do the will of their heav-
cnly Father." Under which terrible sentence of the
Divine Majesty, it is manifest, that men of all ordcrs
and ranks are comprised ; if they do not inwardly, and
from the heart truly repent, and so become ne^A^ crea-
tures in Christ. For no other will he ever acknowledge
for his.

CHAP. V.

What true Faith is : and of Justification by it.

\ JOHN V. L'—'l^/iosoever believeth that Jesus is the Christ j is öorji

of God.

§ 1. FAITH is a solid trust, and a firm and certain
persuasion ofthe grace of God promised to us in Christ
Jesus for the remission of sins, and life eternal, enkind-
ied through the word of God, and the Holy Ghost, in
cur hearts. By which faith, we have conferred upon
US the remission of our sins, and that gratis ; that is, for
no merits at all of ours, but for Christ's alone, and out

64 Of true Fa'itlu Book L

of mere grace, that so our faith may remain fixecl upon
a firm and solid foundiition, and \\e be immoveable in
the Lord. And diis forgiveness of sins is our justifi-
cation, which is true, solid, and eternal, before God.
For neidier is it of men or of angels, but by die obedi-
cnce of die Son of God hiniself, and by bis most
precious merits and perfect ransom ; which by faith
>\ e appropriate to us, fixing and applying the same to
ourselves ; whence, neither the imperfections of our
life, nor any sins, are left reniaining in us to condemu
US, but they be co\'cred as ^vith the veil of grace, for
Christ's sake, who henceforw ard lives and works in us.
\ 2. Furthermore, by tliis solid and firm faith, it fol-
lo^\■s, that man does now dedicate his whole heart solely
to God, in uhoni henceforth he rests alone ; to Mlioni
alone he is fast united, with w honi cüone he enters into
fellowship. He is now joined to God, and so partici-
pates all things that are of God, and of Christ, and is
thence made one spirit with God ; gathering from hini
a divine power and strength, with a new life, w hich has
in it new joys, new recreations, new occupations ;
wherein are peace, lightness of heart, and durable satis-
faction, which make in us the soul's sabbath, and the
spirit's rest. For by this is justification, and by this is
sanctification in the Holy Ghost. What other thing then
is it, after all is said, to be justified by Christ, but to be
regenerated through faith ? For where the true faith is,
there Christ verily is with all his righteousness, holiness,
redemption, and remission'of sin; with all his mer-
its, justification, adoption, and inheritance of life eternal.
And this is the new life and the new creature, through
faith in Christ ; which being a substantial change is
\ery properly called regeneration. Whereupon the apos-
tlc, writing to the Hebrcws, calls faith a substance ;
thereby undcrstanding the undoubted, solid, and firm
trust of such things as are hoped for, and a certain man-
ifest and notable conviction, Sensation, and experience
of such things as are invisible. And so great and pow-
erful indced is the consolation of a ti*ue living faith in
our hearts, as it cajinot but convince, by arguing most

Chap. V. Of tnie Fakh. 65

firmly and most solidly from experience and from a great
taste of the sovereign good in the soui, from the qui-
etude of heart, and from peace in God ; whereby that
preservation remains most certain, and that hope of sal-
vation unshaken, which a Christian doubts not even
to seal widi his very iife. And this is diat strength of
spirit, that might of the inward man, that \ igour and
alacrity of faith, tliRt parrhesia, or holy boldness ; (Eph.
iii. 12. Phil. i. 14. 1 John ii. 24, iii. 21.) This is
that joy in God, (1 Thess. ii. 2.) Lastly, this is that
pkrophoria^ that immoveable and firm certainty, that ex-
ceeding^and superaboimding assurance, (1 Thess. i. 5.)
for which one should even dare to die : This is that
which, if any man be truly persnaded of in his own mind,
and most firmly therein rooted, through the Holy Ghost
infixedin his heart, and impressed in his understanding,
he shall never fail : but it behoves him therefore that
beiieves, to be lively and in ward in most powerful
consolation, whereby that may come to the mind which
is supematural : and he may receive divine recruits, and
a ceiestial strength, to overcome die fear of death ; and
the love of the world may hence be utterly extinguished
in him. Mark it well : I say, so great, and so solid a
persuasion, and so close an union with Christ is hereto-
fore needful, that neither death nor Iife may be able to
dissolve it. Whereupon St. John well pronounces>
" That he that is born of God, hath overcome* the
World." But to be bom of God, cannot be any vain,
or figurative or shadowy thing ; it must needs be a lively
thing, and very povrerful ; even something which is real,
proper, and truly becoming a God. For it is wicked to
believe that the living God can beget a dead ofFspring,
or produce useless and dead members, or choose to
make unserviceable organs : rather it is a certain rule to
be received, that God, being a living God, cannot but
beget a living man alter his likeness ; even no other
than the new man in Clirist Jesus. Now seeing that
our faith is the victory,^ by which we overcome the
I

* Viva est. Sc victrix, si modo vera fides.— F«??^ is living and victorious,
ij it he but true.

6.6 Of true Faith. Book I.

World, ^\ho can doubt hence, that it should oveixome,
being thus endued with such powerful strength, and
such exceeding great force ? Or, that this cur faith,
which is commanded by God, and also by him empow-
ered to overcome the ^^ orld, ought for this end to be
lively and vigorous, active and potent, over-ruling all
our affections, and working in us a divine confidence, a
heavenly vivacity, and an infallible and triumphant influ-
ence ? Yea, how should it be otherwise ? forasmuch as
Christ himself is apprehended most truly by faith, and
is fixed in our minds, and ingrafted in our understand-
ings : And by this virtue, we do as it were return into
God, and become intimate and one with him. And
from Adam, as from a cursed vine, we are thus trans-
planted into Christ, that living and blessed Vine. Li
Christ we now henceforth possess all his goods ; and
in Christ, the ju:jt One, we are, together with him, jus-
tified. Even as a scion that is ingrafted into a good
trce, grows, fiourishes, and bears fruit ; but without it,
withers : So man, without Christ, is as a cursed vine,
and all his works are sinful ; the grapes of it being bit-
terness and gall : but in Christ he is blessed and justi-
fied ; wherefore St. Paul says, *' That he that knew no
sin, for us became sin, that we might be justified before
God in him."

\ S. By this then it appears manifestly, that works do
not justify ; because we must be ingrafted into Christ
by faith, before we can do any good work ; and so this
justification, O man, is the gift of God, freely given be-
fore, and preventing all thy merits. And we may as well
hence say, that a dead man may sce or hear, may stand
or walk, or do any good of himself : as that being spir-
itually dead we can do any good of ourselves. As he
therefore that is dead, cannot do any work, but he must
first be raised from death to life ; so thou likewise that
art dead in sin to God, canst not perform any work to
God, unless thou be first raised by Christ to life : which
granted, it necessarily follow s, thy justification only pro-
ceeds fi-om faith in Christ. And faith is like a
new-bom habe just come into the world, weak and nak-

Cm AP. V. Of true Faith. 67

ed, destitute, and set before the eyes of its Saviour,
from whom (as fromitsparent) it receives righteousness,
holiness, life, light, and die holy Ghost. And after this
manner is the naked child, by the mercy of God, cloth-
ed ; and his spotted garments being taken a^vay, he re-
ceives of God grace, health, truth, and holmess. This
alone therefore, yea, this only receiving of Christ in the
heart, makes a man both holy and happy ; and eviden-
ces that his true justification is only through faith, not
through works : 1 say through faith, which apprehend-
mg Christ with all his goodness, challenges and makes it
all his own. Then sin, death, the devil, and heil, give
back affrighted ; and in much confusion vanish away, as
niot able to stand before this noble birth. And so pow-
erfully, so lively, and so efieccually does the merit of
Christ, through faith, \\ ork, and working abound, that
even the sins of the whole world cannot hurt such an
one ; forasmuch as he is delivered from the bondage of
sin unto death.

\ 4. Seeing therefore that Christ by faith lives and
dwells in you, never think or believe, that this his hab-
itation, this his indwelling in you, is a dead work ; but
rather that it is a living thing, a quickening principle, a
vital force, a powerful working, an effectual transforma-
tion, a thorough renewing ; for faith performs two
thmgs ; first, it transplants you into Christ, and gives
him freely to you, with all that he has : Secondly, it re-
news you in Christ, that you may grow green and flour-
ish, and live in him. Neither is the v/ild graft indeed
brought into the stock, for any other purpose, but that it
should flourish and bring forth fruit. For as by the
apostasy of Adam, and by the seduction of the devil, the
seedof the serpent, and the diabolical corruption of his
nature, is sown in man, growing up into a tree, and
bearing the fruits of death : even soby the word of God,
and by the Holy Ghost, faith is sown in our hearts as the
seed of God ; in which seed, after a w^onderful manner,
are shut up and comprehended all the divine virtues and
properties, which day by day are manifested : From
whence, in like manner as with the former, there flows

68 Oj triie Faitli, Book I.

forth a most glorioiis and new image of God ; and this
brings forth a new tree, the fruits whereof are obedience,
paticiice, humility, meekness, peace, charity, justice,
teniperance, ibrtitiide ; and a new habit of mind is re-
quiied : and so descends into man the wholc kingdom
of God.

\ 5. For true and saving faith renews the whole man,
purifies die spirit, sanctifies the soul, and makes clean
the heait : It knits this w hen cleansed, and unites it
fast to God ; and the heart, when it is thus purged and
set free from earthly thirsts, then soars easily heaven-
\\^ards : it hungers and thirsts after righteousness ; it
works lo\'e, it brings peace, joy, patience, strength,
moderation in adversity ; it overcomes the world, with
the prince thereof ; it makes us the sons of God, and
heirs of all celestial goodness, and co-heirs with Christ.
But if any one be without it, or ignorant of this joy,
which is given by faith, acknowledging himself to be
of little faith, let him beware he distrust not therefore
the merciful goodness of the Lord ; but rather let him
trust in the grace that is promised by Christ, which
promise remains certain, immoveable, and everlasting.
And although we, through human infirmities, may of-
ten fall and go backwards, yet let us in the mean \\ hile,
always account this sure and certain, that the grace of
God remains solid and firm, whensoever, by a true and
serious repentance, we arise from our fall. For Christ
is and "will be Christ ; yea, he will be your Saviour,
whether you take hold of him by a strong or by a weak
faith ; if so you take hold of him indeed, for he em-
braces both alike, e^'en the weak and the strong ; Christ is
alike to all. Moreover, the promise of grace is univer-
sal and perpetual ; upon w hich, it is necessary faith
should be founded ^v ithout difference or exception, be it
great or little, be it firm or u eak. In the mean time, lift
up your heart with hope, O soul, that art heavy laden ! for
God will in his good time, and in his own appointed sea-
son bring that sincere and sensible joy to you, although
he hide himself awhile in the in\vard ground of your
heart. Of which argument I shall say more in the fol-
lowing book,

C H A p . VI. The Kingdom of God within. 69

CHAP. VI.

THE KINGDOM OF GOD WITHIN.

How the Word of God by Faith, ought, as a Seed, to spread forth
and live in Man.

LUKE xvii. 21. — For behold the kingdom of God is within you.

h 1. FORASMUCH as in regeneration, or the spirlt-
ual renovation of man, all things are in us ; the Vv^iil
of our great God and Sa^ioiir was, that those thingr,
which in man ought to be done spirituaily, and by faith
fulfilled inwardly, shoiild also be outwardiy set forth in
writing ; and the whole new man, with the process of
his formation, visibly painted and fully set forth in his
hoiy Word. For seeing that his w^ord is the seed of
God in US, certainly it is necessary that it should spring
up, and bring forth fruit in us ; and if out of that seed,
there grow not by faith that which the scripture out-
wardiy teaches and bears witness of, then certain it is,
that the seed and embryo is dead. Hence in faith and
in spirit, I ought to taste and experience the word of
iife ; and joyfully in the inward sense of my mind, to
perceive, to hear, to see, to touch, and, as it were, to
handle those things the scripture dictates and declares
mbst truly in the letter. Nor indeed did God our Fath-
er, in his wise counsel, manifest the scripture, that, as a
dead letter, it should lie buried in paper and ink ; but
that it should receive Iife in faith, and spirit, and (as we
vuigarly sayjbe turned into our juice and blood, and so
spring and grow up in us to another man, even a new
and iuAvard man. And the reason hereof is, because all,
as I Said, is to be fulfilled and performed in faith and
spirit, through Christ ; even all whatsoever the scrip-
tures outwardiy teach, or point forth.

^ 2. Let US shew^ this in the example of Cain and
Abel, whose natures, manners, and actions, if you call
to mind, you can hardly avoid to understand, accord-
ing to the spirit, that history. This is piain, if you sup-

70 l'he Kingdom of God ivithin. Book I.

posc biit in the place of Cain and Abel, the names of the
old and new man, and all in like manner to be done
and reiterated in them, which in the history yoii read :
for what are these t\^ o births ? What is the displeasure
and strife of both ? What is that lying in wait of Cain
against Abel ? What eise are all these, but the daily
strife of the flesh and spirit ? And what other enmity,
but that of the seed of the woman, and the seed of the
serpent ? So also by the flood from heaven, the corrup-
tion of the flesh is to be dro\vned and \^'ashed away ;
but just and faithful Noah is to be preserved in the ark,
and a new covenant is then to be made between you
and your God through the spiritual baptism. More-
over, the power of Babel, or confusion, must not be
built in you : or if it be, it ought, by God's Coming
down, to be destroyed in you. You must likevvise,
i\ith Abraham, go foith out of your own countr)' ; and
all things are to be left, even your very life itself, that you
may v.alk perfectly before God, win the victory, and
enter into the blessed land of promise, and kingdom of
God. And Christ means no other thing, saying, " If
any come unto me, and hateth not his father and moth-
er, his wife and children, his brothers and sisters ; yea,
and farther, his o\\y\ life, he cannot be my disciple ;"
he must bid all these adieu, rather than Christ. Fur-
thermore, with Abraham, you must fight against five
kings which are within you ; that is, the flesh, world,
death, devil, and sin. And, with Lot, you must go
out of Sodom and Gomorrah ; that is, you must re-
nounce your wicked and worldly life ; neither must
you, with Lot's wife, look back. But as Christ com-
mands, remembcr her, and look continually forward :
that so your deliverance may be perfect, and you fall
not short of so great a salvation as is set before you.

^ 3. Briefly, our great and holy God has wonderfully
composed all the holy scriptures in this manner for our
faith, and for the Spirit's sake : and they all ought
thcrefore to be accordingly fulfilled in you spiritually.
And hcnce, tothis belong even all the wars and battles of
Israel against the infidel and heathen nations. Nor is in-

Chap. vi. The Kingdom of God wit/iin, 7X

deed any other thing covered under the bai k of the letter,
and the historv, than the same continual strife between
the flesh and the spirit. Of this kind, and to this pur-
pose, is to be referred likewise whatsoever is extant con-
cerning the Mosaical priesthood, the tabernacle, the ark
of the covenant, the propitiatoiy, and all the things which
relate thereto. All which appertain toyou, O Christian!
to whom it belongs to pray in faith and spirit, to burn
Spiritual incense, and to slay in you the sin offering ; by
presenting your body, through mortification, asareason-
able Service, sacrifice, or holocaust. For Christ Jesus
will have all these to be truly, realiy, and properly done
and perlbr med in you ; and for that end has contracted
them in the spirit, so as they may be fulfilled in you by
faith only, and that sometimes, eyen almost in one sigh.
For as man is a breviary of all natures, an abstract of all
worlds, the centre and litde world ; so is he, by faith, a
compendium of the sacred scripture, and a living
abridgrnent of the word.

§ 4. Atid to come now to the New Testament, what
other thing is it, according to the letter, than an exter-
nal testimony and pattern ? because all things in like
manner are internally to be reiterated and fulfilled by
faith in man. I say, eyen all the New Testament, so
much as it is, ought to be in us : and this one thing it
absolutely requires and looks for at our hands ; be-
cause the kingdom of God is in us. Therefore, eyen
as Christ by the holy Ghost, in the faith of Mary, was
conceived and brought forth ; so ought Christ in me
likewise to be conceived after a spiritual manner, and to
be born, and to increase and grow up even to the fulness
of his stature, in all righteousness and holiness, which is
the perfect manhood in Christ. Furthermore, if I am
indeed become a new creature in Christ, it then remains,
that I should henceforth live and walk only in Christ :
that in him, and with him, I should flee into exile, be-
lüg as a stranger and a pilgrim here ; that with him I
should exercise humility, the contempt of the world,
and patience, spendin g myself at the same time in acts
of beneficence, loving-kindness, and charity ; and in

72 The Kingdom of God whhin. Book L

him, and with him, should pardon and forgive my ene-
mies their injuries, use mercy, love not only friends but
eneniies ; should *' bless dicni diat cursc nie, do good,
(with him) to them that hate me ; and pray, (with him)
for them who most despitefuUy use me and persecute
me:" And tliat I ought, with him, denying my own
will, to do in all things the will of the Father ; and, be-
ing tempted of Satan, to obtain the victory, though by
reason of the truth that is in me, deridcd, despised, and
contemned : and that, if necessity require, I ought even
to die for, and with him, after the example of all the
saints ;- so to bear witness hereby before him, and all
the elect, that he is in me, and I in him, as joined to
him by faith ; whereby I thenceforth live as one ^\'ith
him. And this verily is that which is called, to be
conformed to the image of Christ ; to be born with and
in Christ, to put on Christ, to grow up and wax strong
in him, to live with him in exile, to be baptized in
his baptism, to be derided and scofted at with him, to
die with him, to sufFer together with him, to be crueified
together, to be buried together, to rise together with him
from the dead ; and lastly, to reign together with him.
§ 5. Nor is this alone, by the cross and patience, and
suftering adversity from the world together with Christ,
to be done ; but also by daily repentance and mortifica-
tion, and by in ward contrition for sins committed, and a
secret hidden conformity w4th his sufFcrings for our
sakes. After this mgnner, you are therefore to die daily
Avith Christ, by crucifying your own fiesh, if you have
a mind to be joi-ned indeed with Christ as with your head,
and to be united with him as your life. All that is other-
wdse done, is not in you, but a\ ithout you. It is flir from
faith, if it be not thus made present to you : If it be not
in your heart and in your spirit, it will verily profit you
nothing ; for Christ would have you to be inwardly re-
tained in him, so to live in him, as comprehended in him,
and thereby to be inwardly consolated with the consola-
tions of his Spirit. All which, faith in Christ performs,
while the word of God lives within us, and is as it wert:
a living v.itncss in us, of thosc things \vhich are spoken

Chap. vi. The Kingdom of God ivithin, 7ß

in the holy scripture. And after this manner, and for
thu cause, faith is rightly called an Aypostasis, or a
substance.

^ 6. Thus out of this which we have here said, it ap-
pears manifestly, that all the sermons, discourses, and
epistles of Christ, the prophets, and apostles, and in a
Word, all the scriptures in general, do for their complete
fuifilling belong to man, yea, to all of us ; not the revela-
tion only of the doctrine which we are to believe, but
even all the parables and miracles which the history of
Christ is replenished with ; neither was it necessary
those things should have been so appointed and writtea
for the knowledge of all people, unless they were also
spiritually in us to be fulfilled. And therefore when I
read that Christ cured others by faith, I promise to my-
self the same eure ; because we live in unity one with
another ; that is, Christ with me, and I with Christ.
When I read how he cured the blind, I am in good hopes
that he will give me, being spiritually blinded, by his
grace and blessing, a spiritual sight, opening the eyes of
my understanding ; and so of all other miracles, seeing
there is the same reason for them all. Wherefore, if
you are blind, or lame, or paralytic, or leprous, or even
dead in sin, understand all this which you read, to be
really in yourself, acknowledge it feithfuUy, and confess
it humbly to him : And he will surely make you whole
in him, heal all your maladies, and quicken that which is
dead in you, that so you may have part with him in the
first resurrection.

^ 7. The sum of all is, the holy scriptures bear witness
outwardly to those things which inwardly by faith man
should in himself fulfil : So it points out the image out-
wardly, according to which inwardly you ought, O man !
to be formed. Faith must do all that, I say, within man,
which the scripture testifies of outwardly : It describes
the image of God outwardly, which must be inwardly
in you by faith ; it describes the kingdom of God in the
letter, which must be in you by faith after the Spirit :
It describes Christ to y®u from without, who must be
within you by faitli : It describes Adam and his fall, an(J

* K

74 Oft he Laiv o/God in the Heart. Book L

restoration ; but these you must find in yourself : Itde-
scribes the new Jerusalem, and that must be in you ;
and you must be that : It describes this city of God
adorned as a bride for her husband, and man must himself
be this city that is at unity in itself, for God to dweil in,
that so the tabernacle of God may be with men : It
testifies outwardly of the new birth, of the new creature,
of the new creation, all which must be in you ; and
you must be all this by faith, or eise the scripturc
will profit you nothing. All is of faith, and of the vvork
of faith in us, yea, of God himself: For this is no other
verily than the work of God, and the kingdom of God
in our hearts.

CHAP. VII.

How the Law of God is written in the Hearts of all Men.

Rom. ii. 14, 15. — When the Gentiles that have not the law, do by
?iature the things contained in the laiu, these having not the law are
a law unto themselves ; ivhich shew the work of the law written
in their hearts»

^ 1. WHEN the Lord God made man after his Im-
age, in perfect righteousness and holiness, when he
adorned him with the divine virtues and graces of all
kinds, as a most perfect pattern of divine art, and an in-
imitable workmanship most accurately set forth ; three
things he fixed in his conscience so lirmly, and there
imprinted, that they could ne\'er be afterward put out or
defaced. The first, is the natural testimony of God :
The second, is an inbred knowledge of the last judg-
ment, or of rewards and punishments in another life.
The third, is the law of nature, or natural justice, by which
what is honest and virtuous, from what is dishonest and
vicious, is discerned, and whereby joy and sorrow
naturally spring up in the soul. For thcre m as never any
nation so barbarous, which dld not acknowledge some
God to be, nature arguing and convincing this by both

Ch A p. VII. Of the Law of God in the Heart, 75

inward and outward reasons most firmly and irrefragably :
Yea, they acknowledged not only thal there was a God,
being taiight this by their own conscience ; but also be-
cause therein sometimes diey were grievjously vexed with
sharp and terrifying thoiights, and sometimes did find
again an in ward pleasure and tranquillity, so as thereby
they coUected that God was just, and ought so necessa-
rily to be ; and that consequently he was both the re-
venger of evil, and the re warder of good. By which
knowledge they went yet further, even to find out the
knowledge of a future State, or the doctrine of the immor-
taUty of the soul, as appears by Plato, whohas most grave-
ly discussed and treated of this matter. Last of all, by this
law of nature, or this inbred light, they gathered that
God was the author and cause of good, according to
whose nature the best and truest worship was the study
of virtue, and a mind purified from vices ; wherefore
they even defined the cliief good of man by virtue. And
there were for that cause schools of moral virtues found-
ed and maintained by Socrates and other philosophers :
This being a fundamental principle with them, that
righteousness is the chief goodness, and a life of virtue
the chief end of man.

\ 2. Which things serve us for Instruction, how that
God has left in every man a spark of the light of nature,
and as it were, a certain token mark, or footstep of the
innate knowledge of a Deity, and understanding of his
own origination from God ; that so thereby man might
be admonished of his Original, as God's offspring ; and
by following these footsteps, might so come to his Father
in heaven. And most certain it is, many of the heathens
were not ignorant of this truth ; among these we have
Aratus the poet spokcn of by St. Paul, witnessing,
that %\)€ are the offspring of God, And Manilius, who
says,* ** Is there any doubt that God dwells in our hearts,
and that our souls return to heaven, as they came from
heaven?" Moreover, as the Gentiles had this natural

* An dtibium est habltare deum sub pectore no*tro : In coelumque'
redire animas, coeloque venire ?

76 Of the Law ofGod in the Jffeart. Book!.

tcstimony of God, so had they a conscience besides>
^vhich ^^'as to them a convincing argument, that as God
was their Maker, so would he be their Jadge also. And
hcreiipon it caiinot be biit thron gh their own fault and
demerit, that they are condemned, seein g by this means
they shall be left altogether without excuse. For he
■\vho knovvs that God is, but does not study to know him
aright ; and according to this knowledge, to worship him
rightly, he shall be inexcusable before God, at the day of
judgment, as the apostle most solidly argues. Seeing then
that the Gentiles did by nature knowthe justice of God,
and weretaught what is evil by their natural conscience ;
and seeing also they that do evil, are worthy of death ;
not only because they do evil, but because they are de-
lig/ited thtYQin, and thereby have condemned thomselveß;
it manifestly follows, that they of the Gentiles, vvho not
only did evil, but were delighted in doing it, must thereby
be self-condemned. And further, the apostle speaks of
their consciences in themselves in like manner accusing
or excusing themselves, as which will be a testimony at
the day of judgment, for or against them, when God
shall judge the hidden thoughts of men.

§ 3. But if the Gentiles shall be inexcusable, be-
cause being endued with the natural knowledge of God,
they against their consciences have not sought God ;
what shall they then say for themselves, to whom God
has manifested his written word, and whom by Jesus
Christ his only begotten Son, he has so lovingly invited
to repentance, most earnestly calling them, that they ab-
stain from sin, and decline from all the works of un-
righteousness, in order to participate by faith of the
merit of Christ, and obtain thereby eternal salvation
and glory ? Wherefore every false Christian in that day
shall be condemned by two most substantial witnesses ;
namely, by his own conscience, or the law of nature,
and by the revealed word of God. Whereupon the
terrible sentence will ensue, Christ having declared
how in that day it shall be easier and more tolerable for
Sodom and Gomorrah, than for them ; and that the
queen of the south shall rise to the condemnation of

Chap. VII. Ofthe Law o/God in the Heart, 77

that wicked generation. The reason hereof is, our
great and glorious God made the soul immortal, and in
that soul he put a conscience, to be as a witness and a
judge : this can neither forget God, nor can it of itself
conceal God. And hereupon follows the terrible vex-
ation and restlessness of the soul, and consequentlv the
pains of the damned ; which also will be so mucK the
more heavy hereafter, by how much the more, through
impenitence of heart, the m icked shall have heaped up
to themselves the wrath of God against the day of judg-
ment. For even as God, by a most just judgment,
gave over the Gentiles to a reprobate mind, because they
contemned the inward law of nature, and rejected their
conscience, and the law of God written in their hearts ;
yea, and conteraptuously resisted it; whereby becoming
blind in their understanding, they rushed violently into
filthy and abominable crimes, and most heinous offen -
ces against his divine Majesty, thereby heaping on
their heads the just wrath of God : so the false Chris-
tians, because they have contemned both these, that is,
as well the inward as the outward testimony of God, in
not repenting, do thereby " resist the holy Ghost," and
blaspheme God : for which cause God gives them over
to a reprobate mind, worse than Heathens and Turks.
And moreover, he suffers them to fall into terrible her-
esies, to believe and follow lies, that all those might be
punished that are delighted in unrighteousness. Where-
upon it is, that such filthy offences creep abroad among
Christians, and bear rule in their lives, such pompous
and satanical pride, such insatiable covetousness, such
abominable intemperance, such beastly lust, and in a
Word, every kind of most inhuman wickedness ; all
which arise out of a w ilful blindness and hardness of
heart, forasmuch as they are in a reprobate mind : and
the reason is, because Christians, in their manners and
conversation, wiU not follow the poor, the courteous,
the meek, and the lowly Jesus : but are offended at
him, thinking it even a shame for them to lead his most
holy and humble hfe. So they despise him whom God
has given to the world, that they might live after his ex-

78 Of the La'U) o/God in the Heart. B o o k L

amplc, might work with him in the light, and might
M'alk in Iiis steps. Hence the same most just God suf-
fers them to follow Satan, by their taking the life of the
devil upon them, füll of all abonninable wickedness, that
they might live after his example, and with him execute
all the works of darkness ; because they Rave resolved
in their minds, not to walk in the light, according to
that saying of Christ, '* Walk ye in the light while ye
have the light, that the darkness do not overtake you."

§ 4. Lastly, if God did so punish the heathens with
such terrible blindness, and such a reprobate mind, be-
cause they contemned the law^ of nature, v.hich was like
the snuft'of a smoking lamp ; and because they despised
the remainder of the hght of nature, and conscience, or
did not approve it so as to have God in their knowl-
edge ; whence it came to pass, Üiat by their ov, n fault,
they went without their salvation ; how much more
true is it, that those shall not attain to it, in whose hearts,
not only by nature, but also by revelation and by the
new covenant, the word of God is m ritten, and yet
despise and cast behind them this grace and special fa-
vour ? Of vfhich new covenant, God by the prophet
says, ^*This shall be my covenant, I will put my law
into their inward parts, and I will write it in their hearts,
and a man shall not any more teach his neighbour, and
a brother his brother, saying, know the Lord : fdr all
men shall then know me, saith the Lord, even from the
least to the greatest ; because I will forgive their ini-
quity, and will not remember their sins any more.'?
Hear also what is said by the apostle, concerning those
that voluntarily ofFend or sin against God, after the know-
ledge they have received, how that for such there is no
sacrifice left, but a certaia terrible expectation of judg-
ment, and ofFering by fire, which consumes the adver-
sary : For, if%ve^ (saith he) sin ivilßiUy, after that we
/lave received the knoivledge of the truth^ (of the gospel)
there remaineth no more sacrifice for sins^ biit a feorful
looking for of (the divinc) judgmcnt, and fiery indigna-
tion, ivhich shall dcvoiir the (nominal disciples, but real)
adi)crcarics (o^ Qhn'^t.) For if he that did despise, or

Chap. VIII. öfthe true Claim to Christ. 79

break the law of Moses, was, \vithout any mercy, by the
mouth of two or three witnesses, to die ; how much
more, think you (he urges) do they deserve death, and
a worse death also, who have contemned the Son of
God, and even polluted the blood of the Testament in
which they are sanctified, and have contumacioiisly de-
spised the Spirit of grace ? for we know who has said,
" Vengeance is mine, and I will return it upon them."
And again, " the Lord shall judge his people." Whence
he concludes, *' It is a fearful thing to fall into the hands
of the living God. *' Which most heavy sentence, with-
out doubt, belongs not to those who fall through human
frailty ; but to those only, that wittingly and willingly
sin against knowledge, and the light of conscience, and
pers^vere in impenitence to the end.

CHAP. VIII.

Without true Repentance, no Man can lay any Claim to Christ
and his Merits.

Exop. xii. 48.— Ab uncircumcised Person shall eat thereof, [i. e.
of the Passover.]

\ 1. THE Lord Jesus says, ^* They that be whole,
need no physician, but they that are sick :" and he
says also, '* I am not come to call the righteous, but sin-
ners to repentance." Whence our Lord teaches us,
that he calls indced sinners, but that he calis them to
repentance : which repentance is the circumcision after
the Spirit, wherein is included both hatred of sin, and
faith in Christ. And hence it follows, that no man can
come to the Lord without true repentance and conver-
sion from his sins, and without a true and lively faith
springing up together with it, which may draw the peni-
tent nigh to him. The unclean may not celebrate the
passover with him : no uncircumcised, no impenitent
person shall eat diereof ; that is, partake of the merits of
his sacrifice. Wherefore none should presume, without

^0 Of the true Claim to Christ, Book It

that repentance, to which Christ has called him, to chal-
lenge Christ and the meritsof his death and passion, a>>
belonging to him seif.

^ 2. Now repentance is nothing eise but a death unto
sin ; to the end that being dead thereto, we may live un-
to Christ by faith. The true repentance, I say, to
which we are called of God, is no other thing than,
through a real contrition and hearty penitence, to die to
unrighteousness ; through faith, to receive and obtaiii
remission of the same ; and through righteousness, to
live in Christ. So that there is no repentance, properly
so to be called, without contrition preventing it, vvhereby
the heart is broken, and the flesh is crucified. And
hence, in the epistle to the Hebrews, itis called, *'Re-
pentaiice from dead works ;" or, leaving behind those
vrorks which work in us death. Some also have called
it the work of dead men ; because hereby we become
dead unto the world. For ^^ e must be dead before we
can be made alive again : to live unto Christ, is doing
the will of Christ, and abstaining from all those works
whose reward is death. So that to abstain from dead
works is the principal part of repentance.

^ 3. Which if it be not done, then the merit of Christ
profits US not, neither can we have the least claim to the
benefit of it. For seeing that Christ profFers himself to
be the physician of our souls, and his holy blood, to be
the only and most true medicine of our spiritual diseases :
and no medicine, though it be never so precious or
powerful, can eure the sick person, who will not reform
things hurtful, and such as resist the power of the
medicine : hence it remains, that the blood of Christ,
and his most precious death, can profit nothing to those
that purpose not for the future to abstain from all sin.
Whcnce blessed Paul says, '* Whosoever doth such
things, (the works of the flesh) shall not inherit the king-
dom of hcaver,-' nor have any part in Christ. More-
ovcr, if Christ by his holy blood become our medicine,
who can ever doubt but that iirst we must be sick, and
must kno'.v also that we be sick ? For the whole have
np nced of a ph}-sician, but the infirm and sick : And

C H A p . VIII. Of the true Claim to Christ. th.

none is spiritually sick so as to be sensible of it, who is
not at the same time penitent ; and none can be sensible
of it as he ought, who is not sorrowful from his very
heart, for his sins. For he who has not a contrite heart,
and a humble spirit, who is too secure as concerning the
"wrath of God, who has not fixedly resolved, and firmly,
in his mind, decreed to flee all worldly vanities ; bat
who, seeking after worldly honour, wealth and pleasure,
takes no knowledge and concern of his sins ; such an
one is not a proper patient for the heavenly Physician to
work a eure upon. Such as are so know not that they
are sick ; and consequendy they need no physician ;
And Christ hence profits them nothing ; for it is mani-
fest, they apply not themselves for a eure. Therefore,
again and again, let this be still remembered by you,
that Christ Jesus called sinners ; but it was to repent-
ance that he called them ; because a penitent, contrite,
pensive and faithful heart, only is capable of the most
precious blood, death, and merits of Christ. And I
account him happy, whosoever he be, that hears this ho-
ly calling inwardly, and in his heart, and that gladly
obeys the same.

^ 4. Now that is a godly sorrow for sins, which works-
repentance to salvation, *' not to be repented of," as the
words be. The holy Spirit produces this godly sorrow
in US ; first by the law, and next by a serious medita-
tion on the passion of the Lord ; because this not only
abounds with the sensible documents of grace, but also
has in it an earnest exhortation to repentance, and a
most terrible glass of the divine wrath. For if we search
into the cause of his most bitter death, what eise can we
say was it but our sins ? and if we join to this, the divine
love, out of which God most willingly gave his own Son
for US, we shall have also his singular example, for our
amazing consideration, and most sweet consolation ; and
shall be ravished with the most terrible and wonderful
abyss of the divine justice and clemency. Oh the in-
finite extent of both ! Oh boundless depths ! Oh the
righteousness and mercy of God, past finding out l
wliich seeing they are so, who can, if he but sincerely

a2 Ofthe tnie Claim to Christ. Book I.

loves Christ, be ever afFected and delighted with sin,
which he knows Clirist had eveii with his very blood
washed and purged ? Consider now a little with me, O
man ! if you are subject to pride, and are a slave to am-
bition, with what contempt, and with how great humil-
ity, Christ Jesus undertook to repair your pride, and
make amends for your insolence : If you are greedy of
the World, think of his poverty, that he might satisfy for
your covetousness ; and cease at last (through the help
of God) so studiously to seek after wealth, and so insa-
tiably to thirst after the riches of this \^ retched vvorld.
He with an incredible grief of mind, and with an an-
o-uish and agony not to be uttered, satisfied for you, and
so abolished the pleasures and concupiscence of the
flesh : and you on the contrary, O fool ! continually
cive up yourself to pleasures, and to the lust and desire
of your own wicked heart ! Oh ! how evil is your pre-
posterousness ! how absurd your depravity and wicked-
jiess ! to take delight, and suck pleasure in those very
things which, to Christ, were so wonderfully bitter !
Christ died to expiate your wTath, hatred and enmity ;
to atone for your rancour and bitterness, for your lust of
revenge, and implacableness of spirit : this he did with
extreme mildness and patience, mercifulness and long-
sufFering. And will you, even for the least cause, be
angry, and account that revenge sweet, sw^eeter than life,
even for which your dear Redeemer drank the most bitter
cup of death itself ? For, verily, so many as take the nanie
of Christians, and do not abstain from the pleasures of sin,
do even crucify Christ, and make a mock of him, as it is
said in the epis'tle to the Hebrews, they *' crucify the Son of
God afresh, and put him to an open shame. " Therefore it
isimpossible thatthese false Christians should participate
of the merits of Christ ; w hich merits they tread under
foot, accordingas it is written in the saine epistle. And
because they pollute the blood of the everlasting testa-
ment, neither believe truly that their siiis are expiated
by it, or have much esteem of his death, or think he
died for their sakes ; but count that " holy blood of the
covenant wherewith he was sanctified, an lujioly thing ;'*

Chap. VIII. öfthe trite Claim to Christ, ^

and becaiise they do '^despite unto the Spirit of grace,"
that is, despise and repel it ; and because they by their
wicked lives deride, scorn, and contemn the mighty
grace of God when oiFered ; therefore, the blood ofCiirist,
which was shed for them, cries aioud for veng-eance a-
gamst them ; and this by the just jiidgment of God,
which they draw upon themselves. And truly '* it is a
fearful thing (for such) to fall into the hands of the living
God," as it is written : For God even oiir God is a liv-
ing God ; not a lifeless idol, that is not able to reveage
this scornful refusal and contempt of his ofFered grace.
Which divine wrath and vengeance, even their ovvn con-
sciences threaten them with, as that which will foUov/
them close at the heels ; because hearing the Son of God
died a most terrible and ignominious death for sin, they
yet take no care to abstain from sinning.

§ 4. And this is the cause why presently after the
death of Christ, repentance was so preached over all the
World, both because he died '' for the sins of the whole
World," and because in all places of the world mea
should repent. For it is written, *' God now commands
all men every where to repent." And that they might
receive that sovereign medicine that eures all diseases,
with a contrite, penitent, and faithful heart ; to the end
the grace of God be not frustrated and made of no effect.
For after true repentance, remission of sins foUows im-
mediately : Neither is it possible that any one should
have his sins remitted, but who repents ; or that he
should be absolved, who grieves not that he has sinned,
but rather rejoices in sin. Since nothing is more pre-
posterous, than that those sins should be pardoned, from
which you never thought to abstain ; or more absurd,
than to challenge the merit of Christ to yourself, and in
the mean time to w^allow in sin, which was the cause of
his death. And yet there be many, alas ! who, although
in all their life-time they never have repented once seri-
ously from their heart that they had sinned, nor have a-
bated at all of their wrath, covetousness, pride, malice,
envy, hypocrisy, and unrighteousness ; but rather have
grown up therein, and daily augmented their sins more

84 Of the true Claim to Christ. Book I.

and more ; yet dare expect notwithstanding the remis-
sion of siiis, and claim to themselves the merits of Christ
as bclonging to them. Which indeed is a most bUnd
and deplorable impudence ; however they may baptize
it with the holy name of faith. These are such as flat-
tcr themselves to their own exceeding great loss, fondly
persuading themsehcs, through their own foolishness,
that they are good Christians ; because they oiitw ai-dly
knovv the gospel, and beheve that Christ died for their
sins ; and by this means think aasurcdly they shall be
saved.

\ 5. But this is not faith but fancy ; and you arö an
iinhappy, and after a most miserable manner bewitched,
false Christian, who can suffer yourself to be deluded at
this rate ; for neither the \v ord of God teaches that by
this means life eternal is to be obtained ; neither did any
of the prophets or apostles at any time so preach ; but
this is the unanimous consent of all the sacred writers :
" Thou M ho desirest to have thy sins pardoned, first re-
pent, and learn to abstain from thy sins ; and thus griev-
ing from thy heart that thou hast sinned, and purposing
to be another man, then belle ve thou earnestly in Christ."
But how should he be sorr\- for his sins, who never thinks
hovv to avoid sin ? Or, how should he avoid them, who
is not sorrow ful for committing them ? wherefore Christ,
with all his apostles and prophets, teaches you, O man !
that you must die to the world and sin ; die to your pride,
covetousness, lust, and wrath ; and that you must re-
turn with all your heart to the Lord, and then ask par-
don of him. Which being done, you are absolved, and
made free from } our sins : and then the heavcnly phy-
sician respects you, and takes care of you, who only
hcals those who are of a contrite heart. If you insist
upon any other \\ ay, Christ will profit you nothing : and
in vain is the boasting of your faith.

\ 6. For true faith is that which rcnews the man,
which extinguishes and mortifies sin in man, and which
quickens him in Christ ; making him to live in Christ,
in his faith and his charity, in his humility, in his meek-
ness and patience. And after this manner, Christ is to
you novv become the way to life ; and you, in like man-

Chap. VIII. Ofthetrue Claim to Christ, BS

ner, O Christian ! are a new creature in him. But if
you intend to go on to sin, and have not yet determined
to leave cfF your iniquity ; but applaud all your old
sins, the actions of the old Adam, how can you be
another creature ? or how can you belong to Christ,
when you do not crucify the flesh vvith all the desires and
lusts thereof ? Go, then, and hear four or five sermons
a-day ; and every month, yea, every week, get to confes-
sion, and to the communion : All these things, verily,
are far short of remission of sins ; if you bring not thith-
er with you a truly penitent heart, and a contrite and
faithful spirit, vvhich may make you capable of this salu-
tary niedicine, the body and blood of Christ. Truly it
niust be confessed, that the holy sacraments and the
Word of God, are the most powerful remedies, and most
sovereign helps : but they are only so to those that tru-
ly repentof their sins from the bottom of their hearts,
and that, with a daily faithful mourning, detest the way
of their old and former life, fully purposing to lead a
new life. For what profits it to anoint a stone with pre-
cious ointment? or to administer a medicine to a
dead man ? or, what harvest will you reap, if you sow
amongst thorns and briars ? Therefore you must surely
first pull up all these young thorns and thistles that
choke the good seed in you, and root out all things that
hinder you from reaping a good harvest.

^ 7. So then, whosoever you are, O man ! if you
cleave to your sins, rather than to Christ, it is most sure
that Christ will profit you nothing ; for the birth of
Christ is no help to him, who refuses to be born with
Christ ; and is of no avail to him who has never deter-
mined firmly in his own mind, to die unto sin ; yea, in
like manner the resurrection of Christ is nothing to him,
who will not be awakened, when he may, but refuses in
Christ to arise from sin : Lastly, the ascension of Christ
profits nothing to one that will not ascend and lead a
heavenly life. But if being converted, with the prodigal
son, you deplore, hate, and flee from sin, as from a ser-
pent, and pray from your heart to obtain pardon of God,
for the sake of his beloved Son ; then indeed, (and not
bqfore) beholding by the eye of faith Jesus Christ cruci-

8 6 Antichristianism arnong Christians . Book!.

fied, and applyiug to yourself his most precious wounds,
yoLi, like the true Israelite, may with humble confidcnce
say, " good God, have mercy upon me, a most miserable
sinner ;" for then pardon is athand, and absolution is
sealed to you, in spirit, whatsoever and how great soever
your sins may be which you have committed against
God. And so great truly, so exceeding great, is the
ptrfection of the redemption purchased for you, by the
blood of Christ ; and such the perfection of applying the
grace and real imputation of the whole merit of Christ by
faith, and by following his steps ; as nothing surely can
be greater or nobler. Thus it is most true which is
written, God giveth place to repentance for sins ; that is,
by his pardoning freely, perfectly, and whoUy, the peni-
tent for Christ 's sake ; for, it is the great good pleasure
of God to exercise mercy, and to pardon sins freely.
*' My bowels are troubled within me as towards them, I
am merciftil, and I will have mercy on them ; saith the
Lord." Then the death of Christ is effectual, then it
Co^aesto perfection, and then it brings forth itsfruits;
and therefore the angels of God in heaven rejoice, be-
cause the blood of Christ is become profitable to sinners
for whom it was shed.

CHAP. IX.

The antichristian Life of the formal Christian.

"2 TIMOTHY iii. 5. — Having a form of godliness, but denying
the power thereof,

\ 1. WHILE every one names himself a Christian,
although he does not perform the part of a Christian, it
foUows, that by such a conversation Christ is both de-
nied and belied ; by it the Saviour is contemned, derid-
ed and blasphemed ; by it, is bufFeted, scourged, and
crucified ; yea, cast out as dead and buried out'of sight.
According to which, the apostle says expressly, that cer-
tain persons *' crucified the Son of God again :" and

Chap. IX. Antichristianism among Christiam. 87

these too did even boast thereof, by their deriding him,
and putting him, in dieir vvicked life, to open shame, as
miich as in them lay. And this is evident also, accord-
ing to Daniel the prophet, vvho foretells that Messia«
should in the last days be rooted out, be, as it were,
puUed up by the roots, and cast out : which prophecy is
vulgarly indeed expounded concerning Christ as cruci-
fied at Jerusalem. And thus it was by the Jevvs cer-
tainly fulfilled, when they cried out, *' Away with him !
Away with him ! Crucify him." ßut I would to GocJ
it vv^ere only once fulnlled ; and that Christ were not
again in these our days crucified amongst us daily, by
the antichristian life of them that profess his name, and
honour him with their Hps ! and that he were not cut
oiFor rooted up ; so that his most holy, most excellent
and most noble life, at this day, is scarcely to be found !
for verily, this is atrue saying, which cannotbe doubted,
that vjhere the life of Christ is not, there also Christ is not,
let there be never so much noise made about his faith
and doctrine.

§2. Forwhat is Christian faith without a Christian
life ? It is a barren tree without fruit, according to the
holy apostle Jude, who calls the false apostles, which
may be understood also of all false Christians in general,
*' Summer trees without fruit, twice dead, and plucked
up by the roots ;" of which sort the world, alas ! at
this time is füll. But which is yet no more than that
which Christ himself foretold would surely come to
pass, saying, ** When the Son of Man cometh, shall he find
faith on the earth ?" Which saying of his, we are not to
understand of that faith which the world is at present so
füll of, and which we may profess with our mouths, and
yet deny in our works, (as if it consisted in no more than
this, namely, to follow Christ in word and in show; and
not in deed and in truth : ) but we are to understand it
of the new man, whois regenerated after Christ, being
the good tree, whose fruit withereth not, which was in-
deed once dead, but now is alive again, being renew-
ed by faith, in whom therefore the man Christ lives, and
dwells henceforth by faith. This, this is the faith that
our blessed Saviour meant; which according to his

83 Antichnstiafiism among Christians- Book L

most sure prophecy is rarely to be found at this day on
the earth. For wherever true faith is, there Christ is,
and there the Ufe of Christ consequently must needs
be : but on the contrary, w hosoever does not imitate
the Hfe of Christ by faith, the same is without Christ ;
yea, there can be in him neither faith nor Christ. And
if any man follow not Christ, that man has no faith ; and
whatever he may pretend, he has not Christ, nor any
part in him ; for Christ is ciit off from him, and he from
Christ ; Christ is rooted iip in him, and is whoUy deni-
ed by him.

\ 3. Concerning whom, thiis speaks the Lord, saying,
*' If any man shall deny me before men, him will I deny
before my Father, and before his holy angels." This de-
nial of ours is not only transacted in \^ords, nor is it
necessary to be performed by the mouth, as when wc
formally renounce our faith, and deny Christ ; but
much more, and far more powerfully, is it then done,
when in our deeds, wilfully we resist Christ, and do de-
spite to the holy Ghost. And this is that which St.
Paul calls a denial in works ; speaking of some, that,
being void of judgment, and unto ever}^ good work rep-
robate, ^'profess that they know God, but in works
deny him." Tit. i. 16. For it is certain, that Christ is
no less denied by a wicked and diabolical life, than if
he were expressly denied and abjured by open words.
And as it is with open wickedness, so it is also with
hypocrisy, and with a spccious and verbal holiness ; to
which purpose the parable of two sons is applicable ; to
one of whom his father said, '' My son, go work to day
in my vineyard ; but he answered and said, I will not ;
yet afterwards, (it seems) he repented, and went. And
Coming tothe other, he said in like manner to him, who
answered, I go, lord, and went not ; which of thcse two
(said our Lord) did the ^^ ill of * his father ? They (his
disciples) said, the first," who denied to go, yet after-
Mards did go and labour. But as for the other, that
said he would, but lied and dissembled, pray did not he
hereby mock and deny his father ? verily he did. And
so there arc many at this day, yea, very many of our
false Christians, crj-ing, 3'ea, yea, and Lord, Lord ! who

Chap. X. Offalse Christianity. 89

yet are the worst of all others ; pretending indeed a right,
but not any of them doing the comrnandnient of the
Fatlier. And to such as these belongs the saying of St.
Paul, '* they have indeed a shew of godimess, but deny
the power thereof." Novv, what eise is it to deny the
power of godliness, but to betray and violate one's faith
towards Christ : and so to play the heathen under the
name and mask of a Christian ? These therefore St.
Paul also rightly calls infidels, or the chüdren of infideli-
ty, (and of disobedience) as having no faith ; in whom
the Spirit (not of Christ, but) of this world, accordingto
the course thereof, worketh. Hence then all they that
iisurp a christian's name, and do nothing that is Christian,
shall be denied also by Christ, as if he never knew
them ; he saying, ' ' depart from me, ye that work ini-
quity, because I know you not :" As if he should say,
just it is that I shouid now deny you, who first denied
me.

CHAP. X.

How the Life of the Men of the World is contrary to Christ,
and his Life : And the vulgär Christianity no better than a
false Christianity.

MATT. xii. 13. — He that is not with me, is against me.

5 1. SHOULD any one but examine the hfe and
manners of these present times, after the Standard of the
life and doctrine delivered us by Christ, he would
doubtless find the life of most men to be against Christ,
or antichristian. For their life would appear even dia-
metrically repugnant to the life of Jesus Christ, and their
maxims to his maxims : and the most of them that
call themselves Christians, would, alas ! easily be
discovercd by this test to be of the body of antichrist.
For nothing is plainer, than that the world lies at this day
in wickedness, yea, in that wicked one ; and that they
who have most solemnly renounced it, have nevertheless
M

90 Offalse Christianity, Book L

not forsaken it ; biit would marry light with darkness^
and unite Christ and antichrist together : Since the
greatest part of the world, whatever profession they may
take up to cover themseives ^vidi, have m reality no oth-
er thing in them at the bottom, but the idolatry of cov-
etousness ; which is, the study of getting more of the
woi Id, and of holding fast ^vhat they alieady have, at any
rate. Yea, what iixleed is the hfe of all men now, if w e
look but to the life of Chiist and of his first disciples ?
Ah ! Where are the chi ibtians now ? Ah ! how have
they departed at this day from their first love, aad for-
saken their first rule ? The world is hrought into chris-
tendom, and christendom is brought into the world. So
the love of the \\ orld reigns every \\ heve, instcad of that
of Christ. Many there are that make a grcat noise for
religion, and for the purit} of the gospel of Christ : But
after all, what is their life but coveiousness and mere
selfishness ? This is the best and the most of that ^^'hich is
in the world, after w hich we so gieedily run : great hon-
our, great possessions, great pomp, and a greater name ;
not without a numerous train of furies, and vile and
wicked passions, either secretly or more openly attend-
ing. But how agiees all this \^ ith the poor and humble
liiie of Jesus ? Or how suits so much bustle and stirring,
as is every where seen, to a disciple of the cross ? Or,
how can so much clamour and inipatience, and for the
sake too of the w orld, be reconciled to a follower of the
most meek and patient Lamb of God ? But if this can-
not be, what have they to do to take the name of Christ
into their mouths '? Or what have they to do with the
profession of christianity, which they deny in their con-
versation ? For w hat eise, alas ! does the life of the men
of this generation shew , but a sordid, unchristian temper,
and a base and earthly habit of mind ; but avaricious-
ness and self-interest, but worldly-mindedness and con-
tempt of Heaven and heaAcnly things ; but the lust of the
flesh and the v. andering of the eyes ; but the concupi-
scence of the heart, and the ambition of the head ; but the
pride of life, and afieciation of grandeur ; but vain-glory
and presumptioii ; but the politics of the world, and the
vvibdom which cometh not from above, but beneath , but

Chap. X. Of false Christianity , 91

the restless pursuit after shadows, and senseless hunting
after fame and gloiy ; but a thirst for those things which
never can satisfy, and an Hunger for the serpent's food,
even for dust ; but the deifying of reason, and the de-
grading of the vvord of God ; but infideUty and irrelig-
ion ; but false valour, and despicable cowardice ; but
inconstancy and time-serving ; but ingratitude and dis-
loyalty ; but disobedience and refractoriness ; but wrath
and furious strivings ; but wars and seditions, civil and
ecclesiastical ; but discords and contentions, both from
within and vvithout ; but the fire of jealousy, and
the burning of revenge ; but secret hatreds and envy-
ings ; but implacableness of nialice, and incorrigibleness
of injustice ; but insincerity and hypocrisy ; but wicked
deceits and frauds ; but treacherous backbitings and
calumnies ; but lies and perjuries ; but all manner of
uncleanness, and all manner of unrighteousness : In a
Word, the whole life of the children of this generation is
made up entirely of these ingredients, viz. the love of
the World, with self-love, self-honour, and self-seeking ;
or to say all in one, covetousness : So that they are gen-
erally lovers of the world rather than of God ; all seek-
ing their own, not their neighbour's good, and greatly
affecting for themselves honour, profit, and pleasure in
tliis life.

\ 2. Now to this doubtless the life of Christ is most
opposite, and can with it have no communion : which
life, so contrary to that of the world, is nothing eise in
truth, but the most pure and sincere love of God and of
men ; as variously branching itself forth in humanity, in
friendliness, in courtesy, in beneficence, in meekness, in
patience, in obedience to the death, in mercifulness, in
righteousness, in veracity, in simplicity, in purity, in
chastity, in sanctity, in "contempt of the world, and of
worldly honours, in refusal of wealth and pleasures, in
denial of ourselves, in the bearing of the cross continu-
ally, with all manner of tribulation and affliction, for
Christ's sake, and in the daily study and thirst after the
kingdom of God, and consequ^^tly in an inexpressible
desire to fulfil in all things the divinc will. Behold !
this is the life of Christ in man, to which so greatly Ls

92 0/false Christianity, Book I.

opposed the false christianity : This, this is to be with
Christ, and for Christ ; and to be redeemed from the
niimbcr of them that are without Christ, and agahist
Chrisr.

^ 3. So theo he that is not with Christ, is aecounted as
he that is against Christ ; and he that Stands not in the
will of God togcther with him, as he that withstands
God ; for " he that is not with me," saith our Lord,
** is against me." But the modern life of persons out-
wardly professing christianity, is not with him ; and
therefore it is against him : It has no communion with
Christ, but is contrary to lüm ; that is, not Christian,
but antichristian. xFornow most men are at discord
with Christ ; and hardly are there any who are of one
soul, one ^^ ill, one mind, and one spirit w4th Christ :
And none but such as these ever can be Christ's, or be
rightly called by his name, and aecounted for Christians ;
concerning whom, therefore, the apostle bears witness,
saying, *' but we have the mind of Christ," (1 Cor. ii.
16.) And again in another place, he gives this warning
to the same effect, viz. ^' Let this mind be in you,
which was also in Jesus Christ," Phil. ii. 5. which some
also render, but more externally, have the ^^772^ manners
with Christ. Wherefore all the children of the world,
forasmuch as tliey have not in them the mind which was
in Christ Jesus, nor the same manners and conversation
which he had, when he appeared in our mortal flesh ;
Ict them never so much call themselves Christians, let
them never so much boast of their faith, or presume up-
on their orthodoxy, despising others that are better than
themselvcs ; undeniably are not with, but are against
Christ. But now he that is not with Christ, according
to the principles ^^•e have been taught of him, is an anti-
christ. He may not be so in doctrine, but he is so cer-
tainly in life.

§ 4. And this being so, in what place of the earth, I
beseech you, shall we find true Christians '? The num-
ber of them may \a eil be called a Httle flock, as it is by
the Lord himself : With whom the prophet Isaiah
agrees, when he compares the faithful assembly of Sion,
that is, the true church> to a little '^cottage in a vine-

Chap. X. Of false Chnstianity, S»^

yard," and to a watch-tower or lodge, in a garden of
CLicumbers ; as likewise toabesieged, orrather, Avasted
city. And so also Micah, when he compares it to a
^' Cluster of grapes ;" which grapes the gatherers left, by
negligence, in the vineyard, saying, ''Wo is iite, for I
am as when they have gathered the summer-fruits, with
grape-gleanings of the vintage ; there is no Cluster to
eat ; the good man is perished out of the earth, and there
is none upright among men." And blessed David lik-
ens it to a solitary turtle, to a little sparrow , hiding itself
under the eves of the house ; to a pelican in the vvilder-
ness, and to a night-owl in the desert ; and to one re-
maining amongst the rubbish of a destroyed city, or
ruinous heaps of an once glorious palace ortemple ; such
seems to be the State of christianity at this day in the
World. Oh ! how few are the true Christians 1 And
where are they to be found ? Oh ! that we-could but
teil who they are, and by what out ward mark we might
know them !

\ 5. God only knows where, and who these be ; but
whosoever they are, certainly Christ both is and will be
with them " even unto the end of the world ;" neither
will he ever ieave them without sufficient succour, or
encouragement, according to his word, '' I will not
Ieave you comfortless :" for the Lord knoweth his, and
those that be his Christ's : And vvhom he is said to know
them he takes special notice of, and distmguishes signal-
lyfrom others. x\mongst whom, if any one would be,
the apostle's admonition must be had in remembrance,
which is, that all depart from their sins v/ho usurp to
themselves the name of Christ : And therefore, *' let ev-
ery one that nameth the name of Christ, (says he) depart
from all iniquity." But as for them, that are not so
minded, let them even get some other name which may
suit with them better. Nevertheless, the foundation of
God Stands sure, with respect to all them that hear his
call, and abide in his will, having thisseal, "The Lord
knoweth them that are his," And every one that is so,
will depart from iniquity ; and not name his name with-
out witnessing to his life.

94 Of true Christianity, Book I.

CHAP. XL

Whosoever does not imitate the Life of Christ has not yct sefi-
ously repented : Neither is such an one to be reputed a Chris-
tian indeed, or a true Child of God. Wherein is shewed what
the New Birth is, and what the Yoke of Christ.

1 fET. ii. 21.— CÄm^ hath left us an examfile that ive should/oilow

hia ste/i8.

§ 1. GOD the Father Almighty gave us his Son,
that he might be our Prophet, oiir Teacher, and our
Master or Tutor : Whom therefore he commanded us
to hear, by the heavenly voice, saying, " This is my
beloved Son, in whom I am well pleased ; hearye him."
Which oÖice the Son of God did accordingly most punc-
tually execute, not in words only, but by the example
of a most holy and unspotted life, as became a true
teacher that was from heaven ; and discharge, without
fainting, in the füllest and most perfect manner possible.
Whereupon St. Luke says, *' the former treatise have I
made, O Theophilus, of all that Jesus began both to do
and to teach, until the day that he was taken up, or as-
cended, into heaven," Acts i. 1, 2. Where it is strictly
to be observed, that the blessed evangelist places doing
before teaching, as if it were not enough to join cleeds
and doctrine together, thereby signifying that they ought
never to be separated ; but it were also of absolute ne-
cessity forthe former to have the precedence of this, in
any one that should ever attempt to set up for a teacher
scnt from God. For it certainly behoves every true
teacher, who would teach others, first to do the things
himself which he teaches. Now such a teacher Christ
evidently manifested himself to be, by his example ;
whose life therefore is the true teaching ; and is the
book of life.

§ 2. And for this very cause, the Son of God became
man, and was conversant among men upon earth, that so
he might shew us a lively example of an heavenly, divine,
innocent, and perfect life ; and that we might foUow
him as a light in darkness shining before us, and leading

Chap. XI. Of true Chrhtianity. 95

US on. For vvhich reason he calls himself, the ** light
of the World ;" and witnesses concerning himself after
this manner, " he that foUoweth me, shall not walk in
darkness, but shall havethe light of life. "

\ 3 . Whence it e videntiy appears, that all those abide in
darkness, and are never like to obtain the light of life,
who do not foUow Christ, by imitating his life, and
Walking by faith in his steps. They all remain, and will
remain, in the dark, that follow not this light. And
what this darkness is, the apostle teaches us, biddingus
*'ca^t off the works of darkness, and put on thearmour
of light :" as if he had said in one word, repent, For vve
comprehend both the one and the other of these under
the common name of repentance.

^ 4. And we have before abundantly demonstrated,

that true and divine repentance, as it is ever conjoined

with true faith, perfectly changes the man, crucißes the.

flesh, works a transformation in the soul, introdnces

quite a new manner of life, and begets through the Holy

Ghost an heavenly habit of mind, vvhich is tiie soul 's

**armour of light." But that we might not be carried

away by the common mistake of the world, to think

christianity to be somewhat that is notional only, and not

real ; and to be more in word, than in effect ; and that

there should be before our eyes a living exemplar of

the vivified Spirit and the new man : God has been

graciously pleased to set before us evidently his own

Son, not only as a ransom, and as our Mediator with him ;

but also as a mirror of true piety, as a glass of life, and

as the most perfect idea of the new man that is thor-

oughly regenerated according to righteousness. He, I

say, is given us for the very idea and form of our regen-

cration : He in whom the fleshly Adam, the corrupt

nature, by sin never did, but in whom God always did

reign : he, who being in the form of God, took upon

him the form of a servant, and was made in our likeness,

that there might be hereby the same mind begotten in

US, which was also in him, and that God might likewise

reign in us by righteousness and holiness, as in him who

is our head. Him it has pleased God, even the Father,

to place before our eyes ; that so looking to him, we

96 Of true Chrisüanity, Book I.

may be more and more continually renewed after his
iniagc. In order to which, it will be needful to take
good lieed to w hat here foUows.

\ 5. Deplorable experience daily teaches us, that our
natiire, flesli and blood, body and soal, is all iilled with
cvcrv kind of uncleanncss, and polhited thron ghout
with the fillh ol sin and \\ ickedness, and every abonr-
ination and coiruption. All \\hich are the proper-
ties aiid w orks of the devil, operating efectually in the
earnal man ; and as of him, so also (and that principally)
of tlie dcpra\ ed and pei\-erse nill, through which the
diabolical Operation nnanifests itself. For the depraved
will is the root of all sins ; and that being once taken
away, there would be no longer any sin remaining.
The power and energy whereof herein chiefly consists
and displays itself, that it turns man aside from God,
and averts his from God's will. For whatever departs
from God, who is the supreme Good, cannot but be
e\'il, and partakes of the natiire of supreme evil itself :
and whatever is thiis averted from the will of this sov-
ereign Good, by an inversion of the divine order, cannot
but be most perverse ; and is under the highest breach
of the original Constitution of our nature, as derived in
the beginning from God himself. So this aversion
from God, I mean the a\ersion both of the devil and
man, produced the fall ; and thence sin entered into the
World, and by fleshly propagation was afterward derived
from one to another.

\ 6. From whence it is evident, that our fiesh and
blood are penetrated with the very diabolical nature it-
self; and that our earnal will is tainted with the satan-
ical w ickedncss, and therewith infected as with deadly
poison ; which poison is pride ; together with lying,
and the whole crowd of vices, and numberless fleshly
and Spiritual lusts, so repugnant to the divine nature,
and so every way contrary to God ; as a certain hellish
ferment powerfully workirjg in the souK and perverting
the right order of all its natural powers and faculties.
And by reason of this perverse disposition, and devilish
contagion, it is that Christ called the Pharisees, '* chil-
drcn of the devil ;'' and to some even of his own disci-

Chap. XL Of true Christianity. 9T-

ples, gave the name of Satan or devil : no otherwise than
as if covetousness, lying, pride, and every evil concu-
piscence were the devil himself, with whom the natural
or carnal man is infected.

§ 7. Whereupon it moreover follows, that as many
as lead a hfe void of repentance, but füll of pride, ava-
rice, lust, and envy, may properly be said to live in the
devil, and to have the very inclination and nature of the
devil in them. Ina word, they participate of the dia-
bolical nature ; and they live in him, as he lives in
them. Notwithstanding which, they may put on in-
deed the cover of outward honesty, and veil themselves
under a fair shew of moral virtues and accomplishments,
and may make a very specious ostentation of piety ;
while nevertheless inwardly, and in their hearts, they
remain still devils, according to the saying of Christ to
the Jews : which, though itbe g dreadful thing to speak,
yet it is nothing but the truth, a truth confirmed both
by the word and by experience.

^ 8. Seeing therefore that our nature is so extremely
and miserably depraved, so utterly corrupted, so abom-
inably perverted by the evil one, and so entirely vitiated
by the chief evil in all its Springs ; there is no less than
an absolute necessity that it should be corrected in good
earnest, that it should be amended thoroughly, and that
for this end it should be renewed wholly, since it is
impossible for it to be otherwise effected ; that is, with-
out such a total renovation. But now how shall this be
wrought ? Why, after this manner. As the chief evil has
invaded our nature, and intimately tainted it, so must
the chief good, in like manner, pervade and tincture
this our nature, that it may be made like to it. That, I
say, which the chief evil had corrupted, by mingling it^
seif with it, can no otherwise be corrected but by a
thorough and vital penetration of the chief Good, eveii
of God himself, who for that very purpose took on him
our human nature.

^ 9. Now then the Son of God became man, not for
his own, but for our sake ; that he hereby, reconciling
US by himself to God, might make us partakers of the
N

98 Of true Chrhtiamty. Book L

sovereign good ; having piirged us and sanctificd us
from evil lor that end. For as much as it bchoves that
whlch ii to be sanctitied, that it be sanctified by God,
aiid with God. Aad as God is personnlly in Christ, so
ought \ve with God, through him, to be unitedby faith;
so that \ve may live in Gjd, and God in us; Christ in
US, and \ve in Christ ; and that the divine u ill, lastly,
may be in us, and \>'e^n it, so that \ve may be made the
righteousness of God in Christ, 2 Cor. v. 19, 20.
AVhich is the only reaj?on and means for which and
whereby Christ Jesus admiaisters medicine to our most
corrupted and infected nature. And so much the
more powerfully as this medicine operates in man, so
much more deeply it works for certain npon the distem-
per, and destro}'S and plucks up the hiddencvil sticking
in nature.

\ 10. But oh! how blessed is the man in whom
Christ is alk, and does all ! whose will, thoughts, and
words, are the will of Christ, the thoughts of Christ,
and the u ords of Christ ; whose mind, lastly, is the
mind of Christ, according to that of the apostle, '' We
have the mind of Christ." And so indeed it must
needs be ; because the life of Christ is that new^ life,
yea, the new man. It is the new man indeed living in
Christ after the Spirit ; it is the new and heavenly na-
ture that must be put on by faith ; it is the putting oflf
the old man, or nature, by a death unto sin ; it is a life
of righteousness in the regenerated souI, which is hid-
den with God in Christ. And whosoever lives this
hidden life in Christ, according to the Spirit, is that
happy and blessed person Vvlio has overcome the
wicked one ; and is translated from darkness to light,
and from death to life ; for he lives now in God,
and Christ is henceforth become his very life. So
that u hcreas the first and old xVdam was before in him
as a Ihing soid ; the sccond and new Adam is here-
by made to him a quickcning spirit. Thus his meek-
ness is the meekness of Christ ; his obedience is the
obediencc of Christ ; his paticnce and humility are the
patienceandhumiiity of Christ ; and lastly, his life itself
is no other than that of Christ, by whom, and in whom,

Chap. XI. Of true Christianity. 99

he lives. And tliis is that new creature, which is created
alter God, and that life of Christ ia us, whereof St. Paul
so expedmeiitally andsavounly speaks, saying, "I Uve,
yet not I, bat Christ hveth in me." This is to live by the
faith of thc Son of God ; this is to follow Christ truiy;
this is to walk in the light of his life, and to bring forth
the fruits of repentance. For by this method the old
man is destroyed ; and the carnal life declining, and set-
ting, the nev/ spiritual and heavenly life aiises, and breaks
fortii as out of a cloud, in its füll lustre. And ^^ hoever
has this life in him, is a real Christian ; he is a Christian
not in Word, bat in deed ; not in she^^', but in truth ; and
not in name, but in nature. He is a member incorpora-
ted in Christ, a true child of God, begotten of God and
Christ, renewed in Christ, and after his image quickened
by faith.

^11. And notwithstanding, that while our in ward
man lives in fiesh and blood, \ve can never obtain the top
of perfection ; nevertheless it is meet and necessary, that
we should continually strive at least for it, and aspire af-
ter it ; and that we should fiom the inmost ground of
our soul, and with our \\hole heart and mind earnestly
pant and breathe, wish and long, endeavour and study,
that the kingdom of Christ, not of Satan, may come into
US, and that we may lead the life oi Christ upon the
earth, by his Spirit living in us, and bearing in us the
dominion. Let then all our counsels, all our coiitrivan-
ces, all our cares, and all our inward groans and prayers,
still aim at this ; and let this be all our strife, how we
may more and more mortify the old man, by daily re-
pentance, as a preparation to the attainment of this high
prize. For so much as any one dies to himself, even
so much Christ lives in him ; so much of corruption as
is done away by the Holy Ghost, even so much of di-
vine grace is introduced in the room thereof ; so much
as the fiesh is crucified, even so much is the spirit quick-
ened ; so mbch as the works of darkness are destroyed,
even so much is a man enlightened ; so much as the
outward man perishes and is put to death, even so much
is the in ward man renewed and invigorated ; and so
much as any one loses of his depraved affection, with

100 ' Of true Christianity, Book I.

the carnal life, even so mach gains he of undefiled love,
with the Spiritual Hfe. For the decrease of the animal
life and love is the increase of the divine ; and by hovv
much the affections of the former, such as self-love, am-
bition, wrath, covetousness, and voluptuousness, arc les-
sened and wasted ; by so much are the contrary affec-
tions of the Spiritual and divine life in the soul, such as
self-denial, humility, love, contentment, and patience,
strengthened and augmented. And as those pass away
and die, by the bringing in of these ; so is the evil one
in Proportion cast out ; and he being cast out, Christ
comes in, and lives and reigns in the heart. The far-
ther then a man's heart departs from the ^^'orld, from the
lust of the eycs, the lust of the flesh, and the pride of
life, so much more there is of God, of Christ, and of
the Holy Ghost, which flows into him ; and so much
more deeply do they enter him, and more intimately and
profoundly penetrate him. To conclude all, so much
the more as nature, flesh, darkness, and the world, dom-
ineer in man, so much the less is there of grace, of
spirit, of light, and of God found in him. And so on
the contrary. For,

\ 12. This new kind of life is enmity to the flesh,
and is its most bitter cross. Because it is that whereby
it is subdued, coerced, brought under the yoke ; and
with all its desires and lusts crucified. But yet this is
that alone wherein the whole power, efficacy and fruit of
true repentance must be ovvned to consist. For it is the
inclination of flesh and blood, to lead a lawless and disso-
lute life, according to its own will and humour, without
control, amidst pleasures and all sorts of voluptuousness ;
it is this, and nouglit eise, that it finds sweet and pleas-
ant. The life of Christ is to the flesh death itself, and
to the old man a most heavy cross, and an insupporta-
ble burthen ; but to the new and spiritual man it is an
easy yoke, a light and pleasant bürden, and a most still
and quiet sabbath. And verily, the true rest and spir-
itual sabbath of the soul is sought for in vain elsewhere,
than in the faith of Christ, and in his meekness, humili-
ty, patience, and charity. Therefore he also himself has
said, " Ye shall lind rest to vour souls :'* and likewise,

Chap. XI. Of true Christianity, 101

** I will give you rest.'' This we shall surely find and
obtain, as he has plainly told us, by Coming to him by
faith, by taking- bis yoke upon us, and by learning of
him, according to that copy which he has set us : every
thing by this means will be made easy and light. Ver-
ily, he that loves Christ, will not think it bitter to sufFer
death itself for Christ : yea, rather, it will be to him ex-
ceeding great joy. And this is that sweet yoke of our
Lord, that we are commanded to take on us, that our
soul may be refreshed and eased ; and may, being un-
yoked from that of sin, find a divine quiet and repose.

^13. Whosoever therefore has a mind to yield him-
self obedient to this command of taking up Christ's
yoke, and of imitating his life with all diiigence and care ;
lethim see well to it that, in the first place, he shake of
the devil's yoke, by that strength which is given from
above for that end ; and repress the impetuousness of
the animal life, that the flesh may not proceed to insult
the spirit as it has formerly done. All must now be
brought under the obedience and yoke of Christ, and be
subjected henceforth to the wise and righteous disci-
pline of his law : that is, the will and understanding, rea-
son and appetite, with all the carnal and Adamical desires
w^hich reigned in the mortal body. Rom. vi. 12.

^14. This flesh indeed of ours is well pleased to be
honoured, respected, courted, praised, and to abound
with riches and pleasures : But to reduce all these un-
der the yoke and discipline of Christ ; to prefer igno-
miny, contempt, and poverty before them ; yea, to count
himself altogether unworthy of all those things which are
great and splendid in the eye of the world, is the cross
of Christ, whereby the flesh is crucified. And in this
is made to appear the very humility of Christ, and his
most noble life, that a man should generously despise
these things, which the world so greedily gaps after.
Surely this is no other than the sublimity of the mind of
Christ, which can trample these grandeurs and pleasures
under foot. This is that yoke and bürden which are so
easy. and light to the Spirit : that law, the law of love,
the commandments whereof are not grievous, but de-
lightful and pleasant. Lo ! this is the way of Christ, and

102 Of truc Christianity. Book I.

no other : walk ye therefore in it. For what eise was
the w hole life of Christ, bat holy poverty, extreme con-
tempt, and most sharp persecution ? who came not into
the World ^that he mii^ht be served, but that he might
serve us, even us ; aiid Tor our sakes took u}X)n him the
" form of a servant," making hlmself of no reputation,
though he \\ as the Son of God : as Coming into flesh
not to be ministered unto, but to minister : and to give
his very life, even his own most precious blood, for an
atonement of oiir sins, and for a ransom of as many as
should yield to follow him in the regeneration.

\ 15. It is the property of the aninial man, to pursue
after honours, and to hunt after all such things as ap-
pear gieat : but the spiritual man, on the other side,
loves the humility of Christ, cleaves to it, and longs to
be made nothing of. And \vhereas almost all men
earnestly desire to excel others^ or to be preferred and
honoured before them, and covet to be thought some
Ixxiy, that is, some what above others ; there is hardiy
one found that covets to be reputed as nothing, or to be
looked upon as no.body. This, this belongs to the rule
of Christ ; as the ürst to that of Adam. The carnal
man hence, who walks only according to this Adamical
rule and custom, and has not yet learned what Christ is,
(being without experiencing what humilit}', meekne:.s,
and cliarity are) accounts it a folly to live as Christ
lived, and thinksthose only wise that live after their o^vn
wills, freely indulging their appetites, and securely tak-
ing tlieir fiU of whatsoever their hearts may wander after.
Such an one, even then while he most of all lives in the
devil, or leads a devil's life in flesh, is so blinded with
the thick darkness over-clouding his mind, as looking
upon his own life, he most foolishly applauds himself in
it ; and is so captivated there with as to think, that it is
the best and most pleasing of any. And thus it is, that
these poor and wretched men, by giving themselves up
to follow the foolish light of carnal wisdom, both fall
themselves into dangerous and pernicious errors, and
lead others in like manner into the same, to their common
ruin : \\ hereas, on the contrary, those whom the true
and eternal light has illuminated, are so far from being

Ch AP. XL Of true Christianhy. 103

attracted here^y, that they are Struck with the utmost
horror of mind, vvhen they but cast their eyes upoii the
pomps and gaudy shews of the world, upon the ambi-
tion and piide, upon the wrathfulness and revenge, and
upon the inteoiperance and voluptuoasness, and such
other like fruits of the carnal life ; and soflee from them
with disdain. And this causes them, from their inmost
souls, to sigh out their complaints, in some such manner
as this ; '* Good God ! say they, how far is this from
Christ ? Oh ! how far from the knowledge of Christ is
the man that does thus ! How far from true repentance !
How far from genuine christianity i» And how far, lastly,
from the' disposition and nature of the new birth, or the
nativity of the sons of God ! For he lives still ; ah !
he lives still in Adam, in the old creature, yea, in the
prince of darkness. For to offend presumptuously, and
greedily to rush upon sin, is nothing less than, as has
been said, to live in the devil.''

§ 16. In whom therefore the life of Christ is not found,
the same is void of true repentance : neither is he a true
Christian, nor in consequence thereof a child of God.
Nay, more than that, he is one wholly ignorant of
Christ ; for he who would rightly knovv Christ, both as
the Saviour of the world, and as the exemplar of life,
must know him to be mere love : must be acquainted
with him, as he is mere meekness and mildness, and
must experience him to be mere patience and humility ;
by behold ing the lively copy hereof in his own heart.
These virtues then of Christ you must needs have with-
in you, and must have a most deep love and sense of
them in the centre of your heart, if you would know him
truly. Since as a plant by its savour and smell, which
it sends forth from itself, discovers of what nature it is,
^even so in like manner is the knowledge of Christ in you
to be discovered by the sweet and precious odour which
is sent out from it. And so ought you to know and sa-
vour Christ, as, by the mediation of a certain vivifying
virtue and pov»^er flowing forth from him into you, and
by the transition of a sort of spiritual fragrancy, or most
rieh heavenly essence and tincture, into your own na-
ture, (as it were after the manner of a secret divine eman

104 Of true Chnstianity. ■-■ Book L

ation ; ) yoii may most inwardly and centrally taste him in
yourself : and may hence by experience,*btcertain, that
he is a most fragrant and odoriferous stock of all sweets,
and a most precious (though hidden) manna of all.deli-
cate and lovely tastes ; from which your soul may draw
forth new strength and vital spirits continually, as also
Singular joy, solace, and quiet. Lo ! after this manner
man is made to taste hovv sweet the Lord is ! so is the
triith kno\\n, so is the supreme and eteqial Good per-
ceived ; so is it reli^hed ! then also is there a sensible
and experimental demonstration made, that the life of
Christ vastly excel^,^nd transcends every other Hfe in
goodness, in pleasantness, in sweetness, in dignity, and
in tranquillity ; yea, that it most sweetly conspires with
life eternal itself, as being properly the beginning of it
here upon earth.

^17. Seeing therefore that nothing is better than the
life of Christ, nothing pleasanter, nothing sweeter, noth-
ing more honourable, or fuller of more solid satisfaction
and peace ; nothing certainly ought to come into com-
petition with it. Biit as it exceeds all others in its su-
per-excellent worthiness, and most noble dignity ; so
likewise is it above all to be desired, and most earnestly,
beyond all, to be wished, longed, and sought for by fer-
vent breathings and prayers. And as nothing can be
more likened and compared to the everlasting life of the
blessed ; so he that likes their communion, and the
enjoymeiU of that life which they live in heaven, can
never certainly dislike this. He, on the contrary, in whom
the life of Christ is not, and is empty of this saving
and experimental knowlcdge, not savouring the things
which are Christas, cannot know what the peace and
tranquillity of eternal life is, what also the sovereign
good is, what the everlasting truth, what the imperish-
able word, what the true quietude and joy of the soul, er
what, lastly, the true light and the true love are : see-
ing that all these are no other than Christ himself ; and
he that has Christ, has them : for Christ is all these to
him that bclieves in, and adheres to, him alone.
Whencc his beloved disciple bcars witness also hereof,
saying, *' Every one that loveth, is born of God>

Chap. XL Of true Chrhtianity. 105

and knoweth God ;'' but *^he that lovedi not, knoweth
not God ; for God is love. And hence,

\ 18. It is manifest, that the fruit of the new birth,
which is born of God, as likewise the new hfe and crea-
ture itself, whence this proceeds, must not be supposed
to consist in any vanishing words, how sound soever
they may be ; or in an external form, and plausible
shew of godliness, though never so specious, but in an
abiding substance, in the sovereign virtue and power of
the mind, the very truth and fountain-life of all the vir-
tues besides ; even in love, which is God. For of
whomsoever any one is born, it is necessary he should
have the very same natural properties and essential qual-
ities, and bear the same expressed image and character
in his person, as he who begat him to life : so he
then that says of himself, he is born of God, let him de-
monstrate this by love ; for as much as *' God is love."
And as he is love, whosoever hence ''dwelleth in love,
dwelleth in God, and God in him." Which is the
demonstration of this new and heavenly birth, shewing
that it proceeds of God, and in his exact image and
likeness ; for love is of God, and hereby do we express
Our Father, ivhich is in heaven; whom without this it
is impossible ever to express, or to have the least title
to call him by that gracious name of Father.

5 19. In like manner, the knowledge of God con-
sists not in words, or in a certain shadowy and superfi-
cial science ; but in a lively, amiable, pleasant, and most
sincere and sweet Sensation, a most pure and untaintcd
pleasure, through faith gently insinuating itself into all the
Corners and recesses of the heart, and innermost senses
and powers of the mind, and quietly pervading and pen-
etrating the same with an inexpressible divine sweet-
ness. Oh ! what is it to be filled with the very sweet-
ness of God himself, by the means of such an amorous
faith ! This, Isay, even this is the true, living, and effi-
cacious knowledge of God ; whereof the psalmist in
spirit speaks, saying, " My heart and my flesh rejoice in
the living God." And again, in another place, *' Thy
loving kindness (in this internal divine Sensation of a
O

106 Of dying to Seif, Book L

loving soul) is better thanlife itsclf," orthan lives ; that
is, all other lives beside the divine life. Whcre it is
piain, that this can be only meant of that lively joy and
svveetness of divine experimental knowledge, which is
infused into a faithful heart, and is shed abroad through
the same, as most sweet ointment. And thus at length
man lives in God, and God in man ! Thus a man knows
God in truth, and Ls known of God.

CHAP. XII.

A Christian ought to die to himself, and live to Christ.

2 COR. V. 15. — Christ died for all^ that they which live^ should noi
henceforth Uve unto themselves : But unto Hirn who died for
themy and rose again.

^ 1. OVER and above that this sentence is füll of
exceeding consolation, whilst it is hereby manifested
that Christ died for all men : it contains likewise in it,
a most wholesome doctrine concerning the way and
method of the Christian life ; which is, how we ought to
li\'e not to onrsehes, but to Hirn who died for us. For
to live to Hirn, beforc we be dead to ourselves, and to
the World, is utterly impossible. If therefore you have
a mind to live in Christ, you must be dead to all the de-
sires of the world ; and if you have resoived to li\'e not
to yourself, but to Christ, and for Christ, then must you
for his sake be ready to renoiince your own natural life,
with all that thereto belongs. But if you are rather in-
clined to li\e to yourseif, and to the world, it naturally
follows, that you must, in order hereto, renounce pre-
sently, all communion and commerce with Christ. For
what communion hath light \\ith darkness, or Christ
with the world ? and 'wliat concord or agreement can
the spirit have with the fiesh ?

^ 2. Now there are t/ircc kinds of dcalh : the one is
Spiritual ; the other is natural ; and the third is eternal,
Of the first of these speaks the apostle, both in this text

Chap. XII . And living to Chrisu 107

and elsewhere, frequently ; which is, wheii a man dies
daily to himself ; that is/by a death to carnality, avarice,
pride, voluptiioiisness, wrath, and such like other sins
and passions of the corrupt nature. This death is the
beginning of Life.

§ 3. Of the second speaks this our apostle also, writ-
ingto his PhiHppians, in this manner, " Tome to Uve is
Christ ; and to die is gain." As if he should have said,
even then when a Christian shall pass through the natur-
al death, Christ still remains his life ; and thus death is
hereby great gain and advantage to him. For in that
he exchanges, by means of this, a short and miserable
life for an eternal and blessed one, and earthly and tran-
sitory goods for those that are heavenly and perpetual ;
this cannot but be a most gainfui exchange to him. And
Christ having been his life here, then when he comes to
be translated into the arms of his beloved, andto be call-
ed up from death to life eternal ; whether it be gain for
such an one to die, or to leave this world of sin and mis-
ery to go to him, none can doubt. •

\ 4. But whosoever shall moreover be pleased to ac-
commodate this saying to the first sort of death, that is,
the Spiritual also, he shall not in my opinion err. For
thrice happy and blessed is that soul, to whom '' to live
is Christ." I mean the soul wherein Christ lives; or
that has in her the life of Christ, by a most lively copy-
ing after the original graces which shine so bright in liim,
but especially his humility and meekness. O thrice,
yea, seven times blessed is the man who thus lives
Christ ! But, alas ! the far greatest part of men have at
this day clothed themselves with the devil, have put on
his life instead of Christ's ; and to them to live is the
devil : As for instance, it is pride, wrath, blasphemy,
lying, idolatry, covetousness, and all manner of concu-
piscence ; for this is the life of the devil.

\ 5. But you, O man ! look about you again and
again, and consider who it is that lives in you. Blessed
are you, yea, most blessed indeed, if you can but say,
^' to me to live is Christ;" not only in the world to
come, but even now in this present world also. Here,
teven here, let Christ be your life ; that he may be so

108 Of dy'ing to SelJ\ Book I.

forever hereafter : and here to die the death unto the
World, and unto sin, account it all gain. So then in
both senses, for you to live is Christ, and gain to die.
For is there any thing here more profitable, or more
gainfijl than to die in this relation, by the thorough mor-
tifying of all the sinful lusts and affections in you, that
so Christ, by that means may live in you, and you in him ?
For by how much any one dies to the w orld, or to him-
self, so Christ accordingly lives in that person. Go on
then courageously, and faint not ; but let Christ now
live in you in time, that you may also live with him in
eternity.

5 6. Now seeing that the mind, which is weighed
down with the mortal body, and distracted with many
worldly desires and motions, is not capable of any true
tranquillity and settled peace, so long as it is thus de-
pressed by one encmy, and tossed to and fro by another ;
therefore you must in the first place die to the fiesh, and
be crucified to the world, before you will be in a condi-
tion of living unto Christ, or living Christ now in this
prescnt life. And this is that which the divine wisdom
has taught us, and skilfully exemplified to us, under
several figures and images, in the Old Testament, For
thus Sarah, when by reason of her age she was unfit to
bring forth children, did yet conceive, and brought forth
Isaac, which is by interpretation, laughter, and was the
seed of the promise ; whereby is signified the birth of
consolation, or of spiritual joy. So then unless the lusts
of the flesh be put to death in you first, it will not be
possible for you to conceive or procreate the divine joy
of the Spirit.

^^ 7. The same is further evident from the cxample
also of Abraham : For unto him was the promise con-
cerning Christ, and the seal thereof by circumcision
given, after that he ^^ as gone out from his Father's house,
and had left behind him his inheritance. But the cove-
nant ^^'as not made to him before he left his proper
habitation, and submitted to be a sojourner and a pilgrim
in a Strange land, looking for another and better inheri-
tance, than that which he had quittcd. Now this is a
figure to US ; and it shews us, that so long as ariy man

Cm AP. XII. And Imng to Christ, 109

has his heart fixed upon this world, even so long is he
incapable of the promise which is by Christ. For so
long as he has not left the world, nor denied himself, it
is impossible for him to taste Christ, or to savour the
things which are Christas.

S 8. Herod bcing dead, Christ returned into Judea.
Which is a piain teaching to us, that so long as the
mind plays the fox with the world, Christ cannot enter
into it. And therefore you must die, O man ! to the
fox Herod ; that is, to the deceitful spirit of the ^vorld,
that so Jesus may come and live in you. What agree-
ment has the spirit of Herod with that of the Lamb
Christ ? Or what has worldly cunning to do with the
simplicity of the gospel ? Or what part has he that per-
secutes with the persecuted ? Or what fellowship can
hatred have with love, or malice with mercy ? Or will
the Herodian nature, if alive, ever cease to seek the
young child's life ; or to destroy the new birth in you,
while it is yet tender ? See then that this be dead in you,
and you be mortified to the corrupt politics of this
world ; that you be in a condition to receive into your
heart the Author of life, and to be fed with the sincere
wisdom which is from above.

\ 9. All which turn upon this, that you must die un-
to Adam, before Christ can live in you. Hence St.
Paul, being thus dead, was now able to say of himself,
Ilhe^ by having this life of Christ then revealedin him.
Wherefore he also adds, '^ yet not I, but Christ liveth in
me." And in another epistle he also says, ye are deady
when yet he writes to the living, *' and your life is hid
v^ith Christ." For then every one is truly dead, when
he ceases to be that which he was before. Thus if sin
die in any one, he is properly said to be dead in that re-
lation ; because he ceases to be herein what he was be-
fore; whcnce a new turn of life is introduced into
him, by the passing away of the old, and of all old
things together with it ; by which. he is made quite a
new^ sort of creature. For if any man be in Christ, all
things are then become new to him, in this newness of
life, and he himself is now perfectly a new creature, and
a new man ; being tran^formed from what he was, when

ilO Of dy'ing to Seif, Book I.

he lived unto sin, by the effectual workiiig of the Spirit
and life of Christ which is put into him. Therefore, if
^ve live in the Spirit, let us, (as the same apostle ad-
viscs,) also walk in the Spirit." If we live in Christ, we
must with him crucify the fiesh with all the affections
thereof, must walk eveii as he walked. For it is not
enough to boast of the spirit in words ; but words are
to be appro\ed by works, and faith to be evidenced by
tlie fruits thereof. And it is said unto all, " If ye Uve
after the fiesh, ye shall die: But if ye through the
spirit, do mortify the deeds of the body, ye shall live."
But,

^ 10. Many are like Saul, vvho slew not Agag the
king of the Amalakites, according as God had com-
manded him, but cast him into prison. For so these,
in like manner. hide closely for a litüe while (and as it
were imprison) their lusts and appetites, that they may
vpon occasion more secretly indulge them. But let us
take heed lo this ; and above all things, let us be serious
and instant in this matter, that so we may not only hide
cur sin, but that we may by laying the axe of mortifica-
tion to the root thereof, utterly extinguish it. Unless
this be done, we shall be cast out, with Saul, from our
kingdom, and shall lose the crown of everlasting life.
Thus the whole sacred writ, with all its histories, types,
and figures, points out Christ and Ins life, as to be ex-
pressed by US in a most diligent imitation, and sets forth
this throughout, as its main scope and cnd. Not to
mention herc die book ofnature, orthebook of the great
World, without us ; which also abundantly testifies con-
cerning God, and the love of God towards mankind,
and the work of the regeneration and renovation in na-
ture through dying, w ith the various transformations of
the same, according to the several seeds, or cssential
ideas and characters. So that the new man in Christ is
the principal subject of these tw o books ; that is, of the
scripture, and of tl^e creation ; and to him they both
have respect, as to God's chief end.

^11. There are in the world a sort of men not unlike
lo trces, who ever change with the times. For as these
casily lose their leaves as the winter draws near, -but as

Chap. XII. And Iking to Christ, iil

easily recover them again, when the season changes and
becomes more favourable ; eveii so maiiy persons in
the winter of adversity, may keep in and hide their lusts
and repress the motions and pleasures of their corrupt
nature ; who yet immediately, upon a prosperous turn
of their affairs, or a more favourable season, break out
again as at the first, and as having recruited themselves
with fresh strength. This is the true and genuine mark
of all hypocrites ; than which nothing can be more ab-
horred by the true Christian, who is in all seasons, and
under all revolutions, be they public or private, unalter-
ably fixed in God : Who both in prosperity and adversi-
ty maintains still an uniform piety, and is equally just
and faithful to all his engagements, and steadily adheres
to his Saviour, taking all things indifferently that his lot
has cast upon him.

5 12. In the history of Ahab we have another in-
stance not much unlike to that of Saul, and which like-
wise deserves our most serious reflection, that we be not
imposed upon at any time by a natural tenderness for our
inveterate enemies, contrary to the command and ap-
pointment of God. For when God delivered the king
of Syria into his hands, on condition that when he was
taken, he should hold him fast in prison, that so he
might remain an example to declare that God was
stronger than all his enemies, and would in due time re-
quire of the blasphemers of his name just and condign
punishment ; he, despising the name of God, and slight-
ing his command, when he had accordingly taken his
enemy in the battle, saluted him as his brother, and so
dismissed him. For whrch disobedience, in giving life
to a man deserving to die, and in letting go out of his
hands one that was even devoted under an anathema, or
a man whom God appointed to utter destruction, the
prophet pronounces the pain of death upon him by God's
appointment, in lieu of the captive king whom he had
released, and made a confederacy with ; assuring him,
that his own life should go for his life, as it accordingly
sbon after came to pass. Like unto him are they who
feed and cherish in their bosom, their own lusts, god's
and their enemies, which are appointed to destruction.

112 Of dying to Seif, Book I.

and so voliintarily draw lipon themselves death, even the
second death.

) 13. It isastrue as triidi itself, that \\ithout themor-
tification of the flesh, neither prayer, nor piety, nor any
>\ ork of the Spirit, can be ever perfected in man. And
to figure out this to ns the better, it pleased God to ap-
point that all the beasts shoiild be put to death which
approached the holy mountain of Sinai ; which thing is
an allegory, and is written for our instruction and edifica-
tion. For by how much more ought we to slay our
bestial lusts and brutal affections, if vve would ascend
into the holy mount of our God, would offer up the in-
cense of prayer and spiritual sacrifices, and would med-
itate upon the divine word, and give ourselvcs up to in-
ternal rccollection ? And if we do otherwise, are we
not already judged ? There remains, therefore, a fear-
ful expectation for us, if we transgress this order : and
if we think here to spare our ovvn flesh, we are strangely
mistaken. The beast, which is our flesh, mustin this
case die, that so we may live, live unto God : but if this
live in us, accordingto theold Adam, then must we our-
selvesdiethe death.

^ 14. We read that a new name was given to Jacob,
even the name Israel, \vhich is interpreted a champion,
or a prince of God, after wrestling with the angel, he
had beheld the face of God ; wherefore also he called
the name of the place Penuel, which signifies the divine
presence or God's face and familiär appearance. But
before he was honoured ^^ ith this new name, he was
called Jacob, which points out a supplanter ; for so he
was. And after his example, unless you, through the
Holy Ghost, first tread dow n your own lusts, and sup-
plant the power of Satan in the eider birth of nature, to
become Israel, or the Prince or Captain of God, you
will never attain the place of such a Captain, nor will ever
see the face of God ; you will never arrivc to the blessed
Penuel, or to the vision of the divine glory. In aword,
von must be Jacob, before you can be Israel.

^15. The same Jacob, that he might enjoy the fair
and beautiful Rachel, was constrained to take first the
homely and blear-cyed Lcah. So you, in like manner.

Chap. XII. Afid living to Christ, 113

if you arereally in love with Rachel, if yoii are in good
earnest to match your soul, or rather your spirit, to
Christ, the true Jacob, the supplanter of Satan, the
treader down of sin, and subduer of the serpent's birth,
by intimate communion and spiritual matrimony, you
must firsttake Leah,you must be displeasedat yourself,
beholding your animal man ; you must hate your own de-
formity, you must deny yourself ; that so at length, by
keeping this order, you may be united with Christ iii
most strict union. But here there be very many, alas !
that are deceived by the over-forwardness of their o^vn
mind, (even as Jacob was by Laban) thinking verily
they have gotten Rachel ; that is, that they lead a iife
truly Christian and well-pleasing to God ; when after-
ward, the truth being narrowly searched into, they dis-
cover that they have embraced Leah only, and that
hitherto they have led a Iife which is altogether void of
the grace, virtue, and bcauty of God, and consequently
such as in the sight of the divine Majesty is most abhor-
red. Wherefore, before all things, let us be displeased
at ourselves ; let us be sure to appear ill-favoured in our
own eyes ; and as it is said of Leah, that she was de-
spised in her father's house ; so also let us be content
to be in like manner despised and hated as she was,
that so " the Lord may look upon our affliction," even
as he did upon hers, by making us fruitful in divine
grace. And thus having put on true humility, with
meekness and patience, let us think most contemptibly
of ourselves, and wait in God's name for the fulfilling
of the so desired union, and the enjoying of the holy
beautiful Virgin, the spiritual Rachel, the heavenly wis-
dom.

§ 16. Consider, moreover, with what dexterity and
alacrity he underwent the service of seven and seven
years, for the sake of this his beloved ; her love mitigat-
ing the hardness of his labour, and wearing out all that
time without the least tediousness, even as if it had been
but so many days. And then consider how the most
faithful spouse of our souls, Christ Jesus, served in like
manner, füll three and thirty years in this world, a most
P

114 Of pure Lo'üe, Book I.

hard servitude, all that time abundantly fulfiUing that
which is spoken by Jacob concerning bis service, "In
the day the drougbt consumed me, and die frost by
night; and my sleep departed fronn mine eyes ;" ac-
cording to Üiat which is vvritten of him, '' the Son of
Man came not to be served, but to ser\'e oüiers, and to
give his life a ransom." And again, ** I am aniong
you as he that serves." And shall we doubt yet to love
Christ again *? God forbid. What ! can we evcr refuse
for such love as this to serve him again, who took thus
for US the form of a servant ; and for the love of him who
has done all this, even for us, to make war all our life
against his and our deadly enemy, the world ? How
is it that the love of Christ does not e\en constrain us
henceforth to die unto ourselves, that we may live unto
him who died for us ! because we must judge, " that if
one died for all, then were all of us dead !" Oh ! can
there be the least hesitation in returning him life for life,
body for body, and soul for soul ! shall we after this re-
fuse tofight undcr his banncr, or resist for hissake, even
unto blood '? No : let us in his name defy the world to
do its worst, whom we have solemnly abjured : and nev-
er be so base as to entertain the least thought of ever
deserting to it.

CHAP. XIII.

A Christian ought willingly for Christ, and for obtaining in Him
the End of Man's Creation and Redemption, to die both to the
World and Himself.

2 COR. viii. 9.— .Fe knoiv the grace of our Lord Jesus Christ^ that
though he was richy yet for your sakes he became fioor, that ye
through his fioverty mJght be rieh,

h 1. FOR the sake of Christ, you must die to your-
self : For the love of him you must be willing to die
to all your sins, and to the \\ho'.' world. All good
works must be done, and an holy and innocent life must

Chap. XIII. And perfect Self-denial. 115

be lived ; but this, not to merit any thing hereby ; but
only out of pure love towards him. You can merit
nothing for } ourself : Christ has done that for you,
when he made himself poor foryour sake, that so you,
by means of bis poverty, might become rieh. Let
therefore this pure love of Christ prompt you to all that
is good ; let this, I say, be the motive of mortifying your
flesh wiih all its lu«ts ; and let the remembrance of that
death which he most willingly accepted for you,
make you also ready and willing to lay down even your
life for him ; and out of a sincere affection and gratitude
for all his inestimable benefits, to accept the cross at his
hand, and to resist the world even unto blood.

§ 2. Be not deceived ; for not in tongue or in word,
but in deed and in truth, is he to be loved of you. If
you love him, keep his commandments, even as he
himself has expressly told you : For unto you he says,
* ' If a man love me, he will keep my words ; and my
Father will love him, and we will come unto him, and
make our abode with him. ' ' * ' For this (as the Holy Ghost
witnesses by the beloved John) is the love of God, that
we keep his commandments : and his commandments
are not grievous." And our Saviour himself, in agree-
ment herewith, affirms, " my yoke is pleasant, and my
bürden light.'* For to him that loves Christ with all
his heart, it cannot but be easy and pleasant, for his sake,
to want the sweetness of worldly trifles ; it cannot but
be a light bürden to bear what the btiloved is pleased to
impose, to keep from a principle within the command-
ments of love, to forsake and to be forsaken of the world,
and by a total death thereto, to live in Christ ; as mitiga-
ting all sense of difficulty through the vehemency of love,
and that everlasting sweetness which is thence derived.
But he that does not embrace the love of Christ from the
heart, being not carried towards him with a pure and
sincere affection, does all things that concern his duty
heavily and awkwardly, and as it were with an ill-will,
and against his inclination. Andno w^onder then, if every
thing in the exercise of an holy life, be found sharp and
difficult to him, and appear always füll of labour and
pain. Whereas, on the contrary, to a true lover of

116 Of pure Lovt\ Book I.

Christ, not even death itself, if it be requircd for Him, is
in any wisc terrible ; nay, so far from this is it, that it
produces in liim rather joy and pleasure : For it is the
triumph of love to be able to sufter for the Beloved : and
therefore it is written, that *'love is stronger than
death :" and as amark of the true christianity, it is de-
livered to us, that \\e be in nothing terrified by our ad-
versaries, the world and tlie devil, bat that vve rather re-
joice and be exceeding glad, if we be persecuted even
to death for his name's sake. '' Forunto us it is given,
(saith the aposde) on the behalf of Christ, not only to be-
lieveon him, bat also to sufter for his sake ;" and that
even to the laying down of our natural iives, if it shall
graciously please him, for his name's sake, to call us to
so great an honour and favour.

^ 3. Consider Moses for your encouragement ; oh !
consider his most noble and heroical faith, whereof such
honourable mention is made by the Holy Ghost. For
that he " by faith, when he was come to years, refused
to be called the son of Pharaoh's daughter ; choosing
rather to suffer affliction withthe people of God, dian to
enjoy the pleasures of sin for a season ; and esteeming
the reproach of Christ (or, for Christ) greater riches
than the treasures in Egypt." Which glorious testimo-
xiy is given of him in the epistle to the Hebrews, in as
much as " he endured, seeing him vvho is invisible."

§ 4. Consider Daniel set apart with his companions
by the king of Babylon, and chosen out from among the
captives, to attend in the greatest court of the \^ orld :
Consider him Standing in the king's palace, and appoint-
ed for his immediate service ; who, when he was to be
fed from the king's own table, and to have a daily Pro-
vision both of the king's meat and the king's wine, tili hc
shöuld be fit to minister in the royal presence, and to
discharge such ofliccs as he was educated for at the
king's cost and care, generously despising the same, as
did also his three companions, \\\X\\ all the delicacies of
a most profuse court, desired the prince of the eunuchs
that heandthey might rather cat pulse and drink water,
because he " purposed in his heart, that he would not/
defile himscif with the portion of tlie king's meat, not

Chap. XIII. And perfect Self-deniaL 117

with the wine which he drank ;" as did they also with
him in like manner. So much in young and tender
minds (and so strongly) could the love of divine wisdom
operate ; with which to be divinely enUghtened, was all
they wished for, and all they laboured after. This wis-
dom descending from above, they courted early, and
none bat her ; and in simplicity of heart they soiight
her diligently, despising for her sake all the tempiations
of Babylon. Go, and do also in like manner. Ifitbe
your earnest longing to have Christ, the eternal wisdom
of the Father, enter into your soul, take heed that you
abstain from carnal pleasiires, as from the delicate and
rieh dishes of the Babylonian court. Be not defiled
with the king's portion ; be not polluted with the spirit
of the World, neither be tempted to drink out of that
golden cup, which the great queen arrayed in purple,
and decked with gold and precious stone and pearls,
even the false wisdom, queen of mystical Babylon,
and mother of spiritual fornications, holds in her hand,
and presents to you ; that she may make you drunk
with the wine of her fornication and witchcraft. But
taste not ; neither so much as touch or handle the Baby-
lonish dainties which are set beforeyou. If you desire
to partake of the table of Christ, and to have a portion
allotted you with Abraham in the kingdom of heaven,to
sit down with him and all the saints, you must not par-
take of the table of Christ's enemy, nor yield to take
your portion from the prince and God of this world :
And if you have truly a mind to drink the cup of the
Lord, wherein there is the spring of wisdom, and the
light of knowledge, then must you utterly reject the cup
of Babylon, let the appearance be never so dazzhng and
alluring. Do as these children did, and doubt not but
you shall in like manner be visited with the heavenly
wisdom, even as they were visited. And as they were
made more beautiful when they lived thus soberly, and
abstemiously, satisfying nature with nought but lentils
and water, so that they appeared fatter in flesh and fair-
er in their countenances, than all the children who ate
the portion of the king's meat. So be assuredly per-
suaded in your mind, that your soul wdll be more beau-

118 Of pure Lcroc^ Book I.

tifiil and flür in God's eycs, and will get a much better
and st! onger habit, and healthier Constitution throughout,
even so as to be partaker of the very divine nature itself,
as you will alter this nianner escape and subdue the
''corruption.that is in the world through lust," by a
thoroLigh mortification of the flesh, ai.d extinguishment
of all carthi)^ desires. Wherefore also,

{) 5. Consider holy Paul, whose words are, " the
World is cruciiied to me, and I to the world," that is, I
am dead to the world, and the world to me. ßehold, I
say, and consider this blessed apostle, whose life was a
life of continual cruciüxion to the world, and all that
thercin is ; whereby he bccame with his beloved broth-
er Peter, a true partaker of the di\dne life and nature ;
and thus trampling by faith, upon the life of this world,
received the seal of an eternal weight of glory in due
time to be revealed. After whose example all true
Christians are indeed in the world, but not of the world :
and althoügh they live in it, yet no part of the love there-
of cicaves to them ; they accounting it for a shadow
which passes away, and which has no real or abiding
substance. So that all worldly pomps and digniües are
as nolhiiig to them ; all the glory of the world is no
more than a little air or smoke ; all the lusts of the
eyes and flesh, with the pride of life, appear to them but
deceit and vanity ; all are no better than shado\vs ; yea,
all are in their best estate, vexation and disappointment ;
honours, riches, and pleasures, are nothing therefore es-
teemed by them, for they account them all but as düng,
that they may gain Christ ; and as altogether vanity in
rcspect of Christ, they utterly despise them all. For
the world is dead and crucified to them, and they to the
World.

^ 6. Oh ! how happy and blessed is that man who
is so divinely enducd ! Oh ! happy man indeed, dead to
the \A orld, and alive to God ! Oh ! thrice happy ! hap-
py soul ! separated from the world, and collected into
Christ ! blessed ! forever blessed is the man into whose
heart such di\ ine graccs are infused, as may withdmvv
it whoUy from every tendency to inferior things, and ex-
alt it to the superior light and glory in the heavcns :

Chap. XIII. And perfect Seif dental 119

which grace to obtaiii it, is needful for a triie Christian
to pray daily and instantly to God ; seeing that it is not
possible for a true Christian to Uve without it.

\ 7. Wherefore as Solomon, the vvisest of all kings,
prayed for the grace of heavenly wisdom, and by tliis
means obtained his desire of God, the fountain of all
wisdom and grace : So do you in like manner, that you
obtain also your desire, professing to you the treasure
of true christianity, which is the wisdom of God. And
as the humble Agur was heard also of God, when he
prayed unto him, saying, ^' Two things I desire of thee,
oh, deny them not unto me ; namely, that thou give me
neither riches nor poverty ; but give me so much as is
necessary for my life :" even so let a Christian in like
manner pray, saying, '* Two things I desire of thee, O
Lord, even these two things, that I may die to myself
and to the world :" Since without these two it is utter-
ly impossible to be a true Christian. x\nd if you think
otherwise, you are certainly deceived : and you shall
hear from the mouth of Christ this sentence, '' I know
you not." But,

\ 8. Notwithstanding it is a grievous cross to flesh and
blood, to die thus to seif and the world ; yet the Spirit
overcomes and triumphs in us over all difficulties and
oppositions. So great is the force of the Spirit : yea, so
gi'eat is the love of Christ, that true Christians pass
through all these things as a most sweet yoke and most
easy bürden to theni, for the sake of their Beloved. And
although these that are so, are hated of the world, yet
are they beloved of God : For the enmity of this world,
is the friendship of God : And in like manner, the en-
mity of God, is the friendship of the world. Therefore,

\ 9. Whosoever will be a friend of the world, is the
enemy of God : And whosoever consequently w ould be
the friend of God, must not count it hard to be treated
as an enemy by the world, or by the god of it ; seeing
that the friendship of the same is such perfect enmity
with God, astheholy Ghost w^itnesses to us by St,
James, and as our blessed Lord also himself plainly
professcs ; that so there may be left in us no manner of
excuse, in case of committing adultery with the spirit of

120 Of pure Lo^oe, Book I.

this World. The words of die disciple are diese em-
phatical ones, cryiiig toadulterous souls, '* Know ye not
that the friendship of the \\ov\d is enmity with God ?
Whosoever therefore will be a friend of die world, is die
enemy of God," James iv. 4. And the words of the
Master are these conifortable ones, encouraging his true
disciples and sincere lovers, " If ye were of the world,
the world would love his own : But because ye are not
of the world, but I have chosen you out of the world,
therefore the world hateth you," John xv. 19. For as
the sea receives into it, and will bear living men, but
casts out the dead ; even so is it ^\ith the ^^ orld, that
is a raging and a foaming sea. As the sea, I say, casts
out the dead bodies, so casts out the world in like man-
ner those that are dead, for the testimony of Jesus ; for
it will not bear them, but will reject and persecute them,
and so drive them out of the world. And we ought not
therefore to be Ignorant, that the world is an adversary
to those that are dead to the world, and that it so esteems
also diem : but that it is othervvise to as many as live in
the pomp and splendour thereof, whom it commends
and favours ; because they live in it, and it in them.
Let US consider then these things, my brethren, as we
ought, and remember the words of our Lord, who has
said, '' If the world hate you, ye know that it hated me
before it hated you."

^ 10. Now he in whose heart the love of the \\orld
abides not ; and in whose mind pride, covetousness, vo-
luptuousness, wrath, revenge, indignation, and all the
desires and passions of the animal nature are mortified ;
is not received of the world, but is cast out by it ; not-
\vithstanding he is elect and precious in the sight of
God, to whom and in whom he lives, being dead as to
the life of the w orld. For unto him indeed the world is
dead, and he unto the ^^ orld ; this man lives henceforth
in Christ, and Christ in him : And all those that are so,
Christ acknowledges for his own ; but to others it will
be said by him, / k7iow you not, as who in like manner
knew him not ; that is, acknowledged him not before
men, but were ashamed of his life. Verily, verily, he
will not know them in that dav, w ho are ashamed of his

Chap. XIII. And perfect Self-deniaL 121

meekness, of his humility, and his patience ; aiid who
despise the shame of his cross. In short, he who re-
fuses to live with Christ here in time, how shall he live
with Christ in eternity ? and how shall he live in yoii
or with yoii, after this life, seeing yoii cannot, or will
not, now live with him in this life ? For if you will not
sufFer Christ to live in you, before this world be ended,
what expect you, O fool, in that which is to come ?
Ah ! with whom will you live hereafter, that cannot live
with him here ? Learn therefore, O man, here to die to
the World, and to yourself, that so you may live to God
both here and hereafter, and your life may be revealed
in Christ when he shall appear. It remains then firm,
that he shall not have life in the world to come, whose
life in this world is not in Christ.

J 11. And here now strictly examine your life, O
man ! and see whether it be more like to Christ's or
the deviPs life ; for certainly, with one of these you will
be joined after death, according as you have here lived
in the flesh, and as you have been here joined to one or
to the other. Now whosoever is dead to himself, the
same is in love with no bodily concerns or businesses,
but is wholly alienated from them ; and is as one quite
dead to the world. And whosoever is dead to the
world, the same, for certain, cannot be in love with the
world, or with any of the things of the world whatsoever ;
he being now perfecdy mortified to that life and love of
the world and worldly things, which before lived in
him. Now therefore if it be demanded, what is u
then to die to the world ? The ans wer is very piain, that
it is no other thing than not to love the world, or the
things thereof, but for the sake of Christ to despise them
utterly. Wherefore also the holy Ghost says to these
dying ones ; '' Love not the world, neither the things
that are in the world." For w^e are sure, that he who
loves the world is not of God, but of the world ; nei-
ther can he indeed be of God, according to that divine
maximof St. John, *' If any man love the world, the
love of the Father is not in him," 1 John ii. 15. If he
love the world, he may be also loved of the world : but

122 Of pure Lorce, Bqok I.

if the love of God be in him, no wonder is it, if the
World hate him, which is so at enmity with God. More-
over, if the love of God be not in him, but the love of
the World, ^vhat shall he do in heaven ? will not heav-
en itself be made to him hereby as hell ? and what like-
wise has he to do in the world, who in his heart is dead
to the World ? where the heart is, there the life is also :
if it be with God, then it is not with the world, or in the
World : and if it be w ith the world, then \ve know that
it cannot be ^\ith God, or in God. If the heart be but
with Christ, the life also of that man will necessarily be
in Christ : but if it be not with him, then \\ill he have
no share in him, but in antichrist ; and his life shall nev-
er be found to be in Christ, but in Satan. Neither is
he to be accounted a child of God, but a son of Belial,
whose heart is fixed not in God, but in the son of per-
dition ; being ensnared by the love of the world, . to
the obedience of the prince of the power thereof. And
he that has this world's love in him. shall easily be over-
come by it, even as Samson was by Delilah ; and so
must suffer all that torment which the world can bring
upon him, and all that vexation of heart which the
worldly life does, or can, produce.

\ 12. Moreover, the love of the world only belongs
to the old creature, not to the new birth ; for the world
is nothing but outward honour, and glory, and riches,
but the desire of the eyes, and pleasure of the flesh, with
the elevation of the sclfish life : in w^hich the old man is
conversant, and delights himself. On the contrary, the
new man has no peace or rest, but in Christ alone : He
has all things in Christ ; who is his honour, his glory,
his wealth, and his pleasure. For M^hat can be more
honourable and glorious to a man ? Or, w hat is more
enriching, and to be desired, than the image of God re-
newed by Christ ? Or, if we seek for pleasures, what
man in his wits can doubt that God gives delight to them
that are his, above all creatures, and solaces them more
than can be expressed ?

\ 13. Furthermore, what think you ofthat which the
scripture teaches, how man was not made for the world's
sake, but the world for man 's sake ? Man was not made

Chap. XIII. And perfect Self-deiilaL 123

to please his palate with delicate food, or to pamper his
own genius, or to heap iip riches, or to spread his empire
far abroad ; he was not made to get most ample posses-
sions, to build for himself many barns, or to grasp greed-
Uy the grounds and fruits of the earth ; he was not sure-
ly made out of the dust, to be gorgeously attired, and to
abound in jewels and vessels ol- gold and silver. Man
was made to be lord of the earth, not to be a slave of it ;
to subdiie it with all the affections thereof ; not to be
subdued by it, or them ; not to put his dehght or joy
therein, as in his paradise, and to know nothing, and
hope for nothing but what is before his eyes : wherefore
he ought not to be influenced by any terrestrial cause, or
worldiy motive whatsoever ; or to be moved by any
thing that is frail ; yea, though of itself it may seem nev-
er so good, pleasant, and precious : No, truly ; for he
must go hence, for as much as he is but a tenant for life,
of this great world. He was not made for it ; nor can he
abide in it. And as naked he came into it, so naked
must he go out of it again. Into it many at once are
born, and as it were by heaps, promiscuously and with-
out distinction : Death drives theni all out hence again
by heaps, both they that entered into it at one time, and
they that successively made their entrance into it at sev-
eral times ; and will not sufFer any of us to carry with us
the least mite of all the treasure we shall here have gather-
ed, but sends us quite empty away, if we have no other
riches but those of this world : Whereby it evidently
appears, that we were not created for this temporal life ;
or that this world was never designed to be the principal
end of our creation, seeing that we live therein but as pil-
grims and guests only. And therefore another cause
brought US into this world, and for that we were born ;
which is GoD himself, and the image of God which we
bear in Christ Jesus, and unto which we arerenewed by
the Spirit. By this then we are now, I hope, convinced
most evidently, that we are especially created for the
kingdom of God, and for life eternal ; which our Sa-
viour Christ has recovered for us, and to which, and in-
to whom, we are regenerated by the Holy Ghost. How
preposterous a thing then is it for any one to fix hi^

124 Of Pure Lon^e, ^c. Book L

«
heart to the world, and give his mind to terrestrial
things, A\ hen sve know the other to be infinitely more
noble than the whole world ? yea, how ridiculous a thing
is it for a man to attend and spend his whole time on
paltry earthly tiiings? man, who is the most excellent of
all the creatures ; man, who was made to carry about
him the Image of God in Christ, and who by him is re-
newed after this image ! Wherefore, as I said before, so
say I again, man for the v/orld was not created, but the
world for man.

5 14. And therefore carries he about with him the
image of God in Christ ; of which the excellency and
nobility is so great, that all men, with all their labour
and might ; yea, and all angels too, coiild not repair so
much as one soul, or renew in it the image of God.
But for this cause, it was necessary that Christ should
die, that so the image of God, which was by sin defaced
and destroyed in man, should, through the righteous-
ness of Christ, be renewed by the holy Ghost ; and man
might hence become the habitation of Christ, and the
house of God.

^15. Novv thi*j being known and duly called to
mind, if any one be right in his senses, he will never
certainly compare the riches of the world, or the honours
and pleasures thereof, with the price of his soul ; which
would be great madness. Surely he will say, '' Shall
I now then give my soul, which Christ has so dearly
bought, for an handful of gold and silver, for the money
of this world, orfor the honour and pleasure which it can
afford me ? No, God forbid. Sure I can never be such
a swine as this ! For what is it to cast jewels into the
mire, and pearls before swine, for them to trample un-
der their feet, if this should not be it ? And this plainly
is the mind of the Lord, when he says, *' What is a
man profited, if he shall gain the whole world, and
lose his own soul ? Or what shall a man give in exchangc
for his soul ?" The whole world, alas ! with all the
po\A er and glory thereof, cannot hclp one soul, sincc the
soul dies not ; but the world with all that is of it, passes
away.

Chap. XIV. Contempt ofthe World 125

CHAP. XIV.

The true Christian's Contempt of the World, and Hatred of his
own Life for Christ.

LUKE xiv. 26.— i/* any man come to me, and hate not his father
and mother^ and ivlfe^ and children^ and brethren^ and sisterSy
yea, and /us own lije also, he cannot be my diacijile.

JOHN xii. 25.— Ä<? that loveth his life^ shall lose it ; and he that
hateth his life in this World-) shall keep, it unto life eternal,

\ 1. THAT a man may thus hate himself, it will be
needful that, in the first place, he cease to love himself.
2dly, that he daily die unto sin : and 3dly, that he
maintain a daily combat ^vith himself, even a continual
warfare vvith his ficsh or animal natare.

\ 2. First, There is nothing in the whole earth more
pernicious to man, or a greater obstruction to his eter-
nal salvation, than to love himself; which is not hereto
be understood of a natural love and care, which we are
all bound to have for ourselves, but only of a fieshly and
itiordinate love, or affection, for our own selves princi-
pally, and without regard to the order of our being, and
of the whole creation likewise with us. And in this
sense, the reader therefore is admonished to take self-
love, wherever I shall have occasion to mention it
throughout this book.

\ 3. Man ought to love nothing but God alone. And
seeing that God alone is to be loved, it follows, that he
who loves himself, is an idolater, and makes himself as
God. What every one loves, in that his heart is fixed ;
and vvhere his heart is fixed, thereto pays he his devo-
tion. He is a servant of it, whatsoever it be, and devot-
ed to it. Neither cau we but be taken with the love
and servitude of some thing or other, so as we become
servants thereof, by despoiling ourselves of our proper lib-
erties ; and consequently we have, in this broken and
divided State, as many lords whom we are subject to, as
we have objects whom we love. But if your love, O
man ! be sincerely and simply directed towards God^

126 Contempt of the World, Book I.

ihen yoii are subject to no other Lord ; then are you en-
sla^ ed to no other object ; and it is manifest you are hereby
at liberty. Wherefore you must be very circumspect, that
you foUow after nothing that may hinder the divine love
in you ; and that you suffer not your soul to wander,
er your affections to run out into any of.the creatures.

§ 4. And if you desire to possess God alone as much
as you are able, your all must you be sure to consecrate
to him. But if you love yourself, and please yourself,
instead of loving and pleasing God, much pensiveness,
sorrow, fear, and dreadful sadness inevitably will befal
you. And on the contrary, if you love God, and rejoice
in him only, and dedicate yourself only to him, then will
he be your sure comfort, and never shall you be over-
come with sorrow, or fear, and never depressed with
sadness and melancholy.

^ 5. He who seeks himself every where, and in all
things, and foUows after nought but his own profit,
praise, and honour, ne»er attains to tranquillity ; for
always something or other m.eets him that bringspertur-
bation. Therefore beiieve not that the increase of
weaith, fame, and honour in this world, is to you good
and profitable ; but rather setbefore you always the best
things, the heavenly treasures, and immortal honours
and glories, and contemn all such mean and passing
things, and strive for this end to extirpate the very root
of corruption, \a hich hinders you in the pursuit of the
love of God. For as much as in tliis love you shall find
all the riches of God, and all the pleasures of paradise
to be contained.

§ 6. Now seeing that the objects of this life, such as
praise, honour, riches, pleasure, and t\t\\ the world it-
self which bestows them, are frail and still floating away,
but the love of God endures forever : That delight cer-
tainly cannot be durable, which you take in the love of
yourself, and of earthly things ; because it may vary
upon very light occasions. Whereas, contrariwise, the
mind that is firmly set upon divine love, cannot but con-
tinually rejoice. Ah ! how vain, frail, and unsatisfying
is all tliat which is not grounded upon God. Oh ! how
is all vanished, vanished away of a sudden l Behold,

Chap. XIV. Contempt ofthe World, 127

the dream is fled. But O Christian, forsake all things,
and you shall then find all things by faith. For he that
finds God finds all things : But the lover of himself and
the World finds not God.

\ 7. The love of ourselves is begotten of the world,
not of God ; and self-love, which is earthly, is the chief
enemy to the heavenly wisdom : And therefore, though
many in their sermons or books boast and make a great
noise of this wisdom, yet remains this precious pearl
unknown and hidden to iis, so long as in life and man-
ners we are far from it, and know littlc experimentally of
it. And the only way to find it, is to unlearn and forget
human wisdom, and to put off" self-applause and self-
love. As for human and earthly wisdom, which the
World boasts so much of, you must be ready to exchange
it for the celestial and divine : and must not think it
hard, even to be accounted a fool in the world's eye for
the sake of Christ, in whom are laid up for you all the
treasures of this wisdom from above, if you love him.

\ 8. But it is impossible to love God, unless you hate
yourself; that is, unless you be sincerely displeased
with yourself for your sins ; miless you crucify your own
fiesh, and mortify your own proper will : For by how
much any man is attentive to the love of God, so much
more he studies always to mortify and keep under the
lusts ofthe flesh, and his own selfish appetites : also, the
further you depart from yourself, and from your own
proper love, through the power and energy of divine
love, by so much the nearer are you hidden in God, and
in his love through faith. For even as the inward peace
depends on a vacancy and leisure from the outward
things, so it must needs be, that when this inward peace
is once established, and all within is at leisure, and the
heart free from all creatures ; that the heart so freed
should cleave to God alone ; and going back from all
other things, the soul consequently must enter into God,
and rest in God. '

\ 9. Moreover, he that goes about to deny himself
therein, shews plainly, that he does not his own work,
but Christ's. For " I am, (saith Christ) the way, the
truth, and the life." As if he should have said,

128 Contempt ofthe World Book I.

" Without thc \vay, no man goeth on ; without the
truth, nothing is known ; and \^ ithout life, no man liv-
eth : Therefore look upon me, \\\\o am the vvay, which
you OLight to walk in ; the truth which you ought to be-
lieve in ; and the Hfe which you ought to Uve and hope
in : I am the way that endurcth for all ages ; the infal-
lible truth, and the life everlasting. The royal way to
immortal life is through my merit ; the truth itself is in
my Word ; and life is through the power and efficacy of
my death : And therefore if ye continue in this way, the
truth will carry you on to cternallife. If ye will not err,
come follow me ; if ye willknow the truth, believe me;
and if ye will possess life eternal, put your whole trust in
me, who for you endured the death of the cross." And
what is that royal way, that infallible truth, and that end-
less life ; the best and most noble way, and truth and
life, of all others ? truly, other way there can be none
but the most holy and precious merit of Christ ; nor oth-
er truth, but the word of God ; nor other life, but im-
mortality of hai)piness in heaven.

5 10. Nowthen,if you desire, O Christian, to be ex-
alted to heaven, and immortalized in this glorious life,
it behoves you here to believe in Christ, and after liis
example, to follow humility in this world, which alone
is the king's way. If you would not be deceived by the
World, take hold of his word by faith, and follow the
footsteps of his holy life ; because this is the chief and
the infallible truth. Ifyou desire to fn e with Christ,
then with him and through him you must die to sin,
and become a new creature ; because this is life. In
brief, Christ is the lurzy, the truth^ and the life ; and the
life no less by example, than by merit. "Be ye then
followers of God, as dear children," says St. Paul.
And let us, therefore, with all our might and power, en-
dcavour this one thing, that our life may, as near as
possible, be most like to Christ's life. So that if other
things be wanting to confound the false Christians, even
this example of Christ may alone be sufficient.

\\\. For WC may surcly be ashamed thus to lead
our lives in pleasures, when Christ Jesus led his in sor-
TQvvs ; and to acqiiaint ourselves with earthly joy, vvhen

Chap. XIV. Contempt oft he World, 129

he was acquainted vvith grief, even to his death. And
well may we be confounded to seek die applause, and
court the favour of this world, when we behold how he
was rejected and despised of men ; and to hide, as it
were, our faces from him, as if wq even counted it- a
shame to have such a captain of our salvation ; or to
foUow Him, who, treading upon the world, endured the
cross. Now a soldier forgets his own private satis-
faction and ease, when he sees his captain, by fio-htincr
valiantly, receive his death ; but you are for obtainln^
the pleasures, and for acquiring the }>onours of the
World, even before your captain's eyes, when he was
used by it most contemptuously, and nailed for you to
the accursed tree ; shail I not say, that you verily do
not fight under his banner ? For is not his banner the
cross ? But, alas ! we will notwithstanding be account-
ed Christians. All of us would be saved by the death of
Christ : yet how few there are who imitate the life of
Christ ? No, surely, if it were the part of a Christian to
be a seeker after worldly wealth, perishing fame,and tem-
poral honours, Christ our captain would never have com-
manded to bear the loss of them, for the sake of the
eternal and sovereign good. Behold with me, now his
life and doctrine, and you will own that there is nothing
more unlike than the world and he : Nothing more op-
posite, than the wisdom of the world and his wisdom.
Behold that manger, that stable, those swaddling-clothes !
well ! are not they a spectacle to you of the contempt of
these worldly things ? And can any one then say, that
these examples will be apt to draw you off from the true
and right way, by not attending to his doctrine ? Nay,
rather, I say, it is a means to bring you into the
right way, when you compare his doctrine and way,
with his example. Hereupon he well says, and proclaims,
that he is both the way and the truth.

\ 12. So then, if they that are Christians indeed, by
contempt, by tribulation, by reproaches, Walking by the
truth of his doctrine, in the path of his examples, at-
tempt to make the best of their way to heaven ; hence,
verily, it follows, that you that seek here after honour
R

130 Contempt of the World» Book I.

and wealth, and thirst after ^^^orldly promotlon, thereby
are in the very ready way to hell. Wherefore return,
and come out of that broad high- way which ieads iinto
death, wherein you are so pleased at present : and come
now into this säte way wherein the traveller cannot stray,
and embrace the truth that cannot deceive, and live in
him who is life itself. This way is truth, this truth is
the way.

§ 13. Oh! the horrible blindness ! A worm ofthe
earih will niake himself great, \\ hen the Lord of glory in
the World did willingly give up his own life ! Biush
therefore, blush, O faithful soul ! and do not, when
your heavenly bridegroom, the celestial Isaac, comes as
it were on foot to meet you, sit aloft on your camel ;
but like Rebecca, who beholding her husband, for bash-
fulness covered her face, and Coming down from her
camel, went on foot with him ; so do you, from the
toilsome beast of your proud heart, descend lowly upon
the ground, and meet your spouse, and he will infold
you in his arms, and bring you into his heart. Go from
your own land, and from your acquaintance, and from
your father's house, and come into the land which he
will shew you, who is your beloved, and your Lord
God ; so said God to Abraham. Go in like manner as
becomes a true child of Abraham, out of the house of
your self-love and self-will.

\ 14. For self-love corrupts true judgment, blinds the
understanding, disturbs the reason, seduces the will,
corrupts the conscience, shuts the gates of life, and
knows not God, or even one's neighbour made after
the image of God ; itexpels virtue, hunts after honours,
lies in wait for riches, lusts after pleasures ; and lastly,
in a word, prefers earth to heaven. Now whosoever
so loves this life, shall lose it. But whosoever hatcs
his own life ; tliat is, denies his self-love, this man shall
surely keep it to eternal life. Moreover, self-love is the
root of impenitence, and the w hcel of damnation ; with
which, as many as are bewitchcd, are without humility ;
and consequently, are also without the acknowledg-
ment, or confession of their sins, the remission whereof
can hence be obtained by them, with no tears : foras-

Chap. XIV. Contempt of the World. 131

much as they are tears,* not for having ofFended God,
but merely for their own loss and sufFering.

\ 15. The kingdom of heaven is in the gospel compar-
edto aprecious stone, orapearl of great value ; which,
to obtain, the jevveller went and sold all that he had. This
pearl is God himself, or eternal hfe ; to obtain which
all other things ai'e of necessity to be left. Of this we
have a most positive and clear example in Jesus Christ,
who descended from heaven, not for his own, but for
your sake ; not to serve or profit himself, but to serve
and profit you ; and will you then doubt to seek him
alone, who did thus as it were forget himself for you,
and who for you, even gave himself unto death ? It is
the part, no doubt of a faithful spouse, to seek to please
none but her husband ; and desire you, being espoused
to Christ, still to please the world ? Ah ! let not the
World rob you of your honour ! You are always to re-
member, that your soul is espoused to Christ, and that
not without a sacrifice ; and with this express condi-
tion also annexed, that you must not love any but
Christ, that he may delight in you, and rejoice over you
as over his bride. For which end, firmly persuade your-
self, that for the sake of him, you ought not only to love,
but even to contemn, and put all things besides quite
-out of your mind ; that your bridegroom may account
you worthy of his loving embraces.

^16, For if you presume to divide your love, so
that you behold not Christ alone in all things, you are
then no virgin, but an adulteress ; for it behoves the
love of a chfistian to be a chaste virgin, and without spot.
Thence, as in the law of Moses it was lawful for the
high-priest to marry with a virgin only, so Christ our true
High- Priest, desires a virgin soul, or one which is taken
with nothing besides his love ; and so knows not, and
loves not, her owm seif in respect of Christ. And this
is what he himself professes in express words, saying,
" If any man come unto me, and hateth not his own soul,
he cannot be my disciple."

\ 17. What it is to do thus, let us shew in a word.
We all carrj- about with us the old man, and are conSe-

* Non fuerunt LacrymÄ offensi Dei, sed propra damni.

132 Contempt of thc IVorld. Book I.

quently the olcl man himself ; vvhose nature and proper-
ty it is to do nolhing but sin, to love himself, to Ibllow
bis private profits and honours, and to pamper his own
will and the flesh. For the flesh is at all times like unto
itself ; it studies itself, it gives honour to itself ; it ap-
plauds itself; it serves itself; it respects itself in all
things ; it is easily grieved, is envious, bitter, covetous
of revenge : all which you do and are ; for seeing these
properties arise and flow from your heart, this is your
very life, even the life of the old man in you. Where-
fore you must necessarily hate yourself under this con-
sideration, and your own natural or animal life, if you
desire to be Christ's disciple. For he that loves him-
self, hereby loves his own pride and his own covetous-
ness ; yea, loves his own wrath, hatred, envy, lying, per-
fidiousness, unrighteousness, and all his own wicked
lusts. These you must not love, excuse, or cover ; but
you must hate them, forsake them, and totally mortify
them, if you have a mind to be a Christian indeed. And
thus by hating your life in this world, you shall certainly
preserve it for the world to come unto life eternal.

CHAP. XV.

WHAT THE TRUE GROSS OF CHRIST IS.

Shewing wliat it is for a Man to deny himself ; and how the old
Man should die daily, and the new Man be daijy renewed.

LUKE ix. 2o.-—If any man will come öfter me, let him deny him-
self^ and take iifi his cross daity, andfoUoiü ine,

\ 1. OF the old and ncw man, thus speaks St. Paul,
and that as the truth A^hich is in Jesus; viz. ** That
ye put off, according to your former con^'ersation, the
old man, which is corrupt according to the deceitful
lusts, and be renewed in the spirit of your mind ; and
that ye put on the new man, which is created," fashion-
ed and imaged according to God, in exact justice and

Chap. XV. The Gross of Christ. 135

holiness of truth, as has been before obsen^ed. And he
expresses the reason also why this should so be, in words
to this eöect : " For ye are bought with a great price ;
therefore giorify, and bear aboiitVith you, God in your
hearts. And also, know ye not that your body is the
teniple of the Holy Ghost ? therefore glorify God in
your body, and in your spirit, which are God 's." What
the old man is, \ve said even novv ; namely, pride, cov-
ousness, lasciviousness, unrighteousness, wrath, enmity,
hatred, and the Uke : all which must die in a true Chris-
tian, to the end that the new man may spring up in him,
and be day by day renewed. The old man therefore
dying, the new man is quickened in proportion to it :
that is, as pride wastes, so humility succceds by the grace
of the Holy Ghost ; as wrath is quenched in the souI,
so meekness shines in the room of it ; thus also covet-
ousness being extinguished, trust in God is increased ;
and the love of the world being taken awa}*, the love of
God comes in its place, and waxes warm and vigorous.
) 2. This then is the new man with his members ;
these are the fruits of the Spirit ; this is the living and
powerful faith ; this is Christ in us, and his most noble
life ; this is new obedience ; this is the new comm.and-
ment ; this is the fruit of the new birth in us ; in which
birth you must live, if you will be a child of God, or
are desirous at least so to be. For they, and none but
they, that live in the new birth, are to be called the chil-
dren of God, aud are to be numbered among the sons of
the Höhest. And therefore, for the sake of this, surely
a man ought to deny himself, to part with what touches
most his honour, to lay down his own will, his own
judgment, and his own estimation ; with all his love and
his pleasure, all his pront and iiiterest in this world ; to
forego freely his own right ; and not only to think him-
self unworthy of all other things, but, what is more than
all this, even so much as to live his own life. Whence
a true Christian, being one that is endued with the hu-
mility of Jesus Christ, willingly and readily acknowl-
edges that a man cannot by his ov/n right, challenge
any of those things which God bestows on him, or lay
Claim to the veryleast of all his benefits ; seeing that all

134 • ^he Gross of Christ. Book I.

the things that arc, are merely the free gifts of divine
muiiilicence to man ; whereupon he uses also the same
as the goods of another, and with fear and trembÜng ;
not to his own private pleasure or satisfaction, or as
instr.iiments of his private proRt, praise, and estimation
in the v.orld.

\ 3. Then, let us now compare together a true
cliristian who denies hinisclf, and a false Christian, Viho
is possessed with this disorderly love of seif. If you
ofFer this latter what he takes to be an aflront, presently
you shall see him Avax hot, break out into anger, and
shew much discontent : and if you happen to reprove
him a little, then he will play the madman, both ia
words and deeds, that he may be re\ enged ; and will
frequently bind his allegation with an oath. AU which
is of the old man ; to whom it is proper to be angry,
and to practise hatred and revenge. On the contrary,
he that is a Christian indeed, and has denied himself, is
gentle, courteous, well-pleased, patient, easily to be en-
treated, thinking nothing of revenge, füll of compassion
and tenderness ; confessing himself to be unworlhy of
all that he has, and worthy of all the evil which he hears
of himself, and of much more ; because all these are
contained under the name of self-denial.

\ 4. In which high patience, meekness, and lowliness,
cur Lord Christ is gone before us ; who, that he might
set US an example, chose to deny himself ; whereof he
spcaks, saying, ** The Son of Man came not to be
ministered unto, but to minister unto others." And
again, " I am in the midst of you as one that ministereth."
And in another place, ' ' The Son of Man hath not where
to lay his head.'^ And also again, " 1 am a worm and
noman." And in like manner did blessed David, when
Shimei reviled him, deny also himself, saying to this
purpose, *' The Lord hath commanded him ; for I am a
worm in the sight oF the Lord ; I am \\ orthy even of
far worse things. It is the Lord ; yea, the Lord hath
Said unto him, curse David : Who then shall say,
whercfore hast thou done so ?" Briefly, all the saints of
God, and the holy prophets, have denied themselves,
Holding themselves altogether unworthy of every good

Chap. XV. The Gross of Christ. 135

thing. So hereupon they did bear all things patiently
and contentediy ; they cursed no man ; they gave
thanks for their injuries, and returned good for evil ;
they blessed their persecutors, and prayed for them that
slew them : and so by many tribulations have they en-
tered the kingdom of heaven. And you also in like
manner must enter, if at all. You have it now declared
to you what it is to deny yourself ; even to acknowl-
edge yourself unworthy of every good thing, and w orthy
of all die evils that may or can betall you. And this is
the cross of Christ which he has commanded and en-
couraged us to carry, saying to us, " he that will be my
disciple, let him deny himself, and take up my cross."

^ 5. For this self-denying life of Christ is a cross to
the old man ; and to flesh and blood it is a sharp pun-
ishment ; yea, death itself : Because the natural man
had much rather lead an unbridled life, after his own
will, in all kind of vvorldly pleasure, than in humility,
lowliness, patience ; or than to assume the life of Christ,
which would be its death. Which nevertheless is to be
done out of necessity : Since whatsoever is of the old
man ought to die in a Christian. For you will never put
on the humility of Christ, unless you put off the pride of
the old man : nor put on the poverty of Christ, unless
you cut off avarice by the heart-strings ; nor the con-
tempt of glory, and reproach of his cross, unless you
pull up ambition by the root ; nor the meekness and
patience of Christ, unless you correct your desire of re-
venge, and mortify your wrath. All which the scrip-
ture calls by the term of self-denial, the bearing of
Christ's cross, and the following of Christ ; and this
for no hope of profit, merit, meed, reward, interest^
praise, or glory, but only for the love of Christ ; and
because Christ has done this first, because this is
Christ's life, and because Christ has left us this command,

§ 6. Furthermore, as we are to conceive and believe
that the image of Godis the greatest dignity and honour
of man ; so seeing this is the image of God in Christ,
and in us ; a greater honour than which, none can ever
happen to man : It were surely a thing very unworthy
in US, to expect other reward of our work and daily la-

136 The Gross of Christ. Book I.

bour. Since even those that consider all things by the
honoLir cf this world, attend commonly to that only, by
which alone they are made ia their opiiiion better thaii
others ; v/hen (what they call) fortune has bestowed all
such things lipon them as the world can draw them with.
What a madness then would it be in any one, that seeks
after the Image and glory of God, that it may be inwardly
renewed in his soul, to attend to any thing besides it ? or
to desire that the things also of the world may together
with it be bestowed of God upon him ; or indeed, any
thing besides this very image, by which God himself
with all his fulness is refiected in the soul ? But the
manifestation of this divine image and glory in the human
soul is generally obstructed by want of this due and fix-
cd attention, which teaches us to vvatch over and deny
ourselves, in all things which may prevent or hinder the
same. Nowwhat is it in m.an, that strives so continual-
ly after the honour and image of the world, whereby he
is not one jotthe better before God, whatever he may be
before men, andperhaps iseven a greatdeal worse than
others ? Verily, it is nothing eise but the poisonous and
accursed root of inordinate self-love. And this alone is
that which makes a difference where God has made none,
and is for drawing all things most absurdly to itself. It
is this accursed root, I say, which makes all the differ-
ence, where God and nature have not made it. Of this
witnesses the hour of our birth, and also the hour of our
death. For the greatest in the world have one and the
samebody of iiesh and blood, in like manner as the very
least and meancst of men. So that no man is one hair's
breadth better than another. The one is born even as
the other, and the one dies even as the other : For all
men have one entrance into life, and the like going out of
it. The beginniiig and end of all men then as to this
world is one ; and therc is no king that had any other
bcginning and birth, or end of life, than the beggar upon
the dunghill ! neither is one better than another ; nor
one enters this life or goes forth with better conditions
than the other. Wherefore, what a madness is this of
ours ? We fools vex ourselves willingly ; and to other
cfosses VvC superadd this of our own. All which is ef-

Chap. XV. The Gross of Christ, 137

fectually self-love ; which is absolutely forbidden us, if
we would follow Christ. Hirn therefore, if we would
imitate, let us deny ourselves, and let us notadd the wheel
(the restless wheel) of ambition, tothe vice of self-love :
from whence that mad and giddy hunting after this
world's honour Springs ; which, whosoever loves, ap-
plauds, and flatters himself in, serving the pomps, the
honours, and the praises thereof : it is certain that he
averts his mind from God to the world, and from Christ
to himself. And to such an one appertains that of our
blessed Saviour : "Ifthouwilt keep thyself, thy soul,
and thy life, with all that is most precious and dear, thou
miist hate all these ; but if thou be resolved to love them
thou art truly in the way of perdition." *' For whosoever
will save his life, shall lose it : But whosoever will lose
his life for my name's sake, shall save it." Which para-
doxical sentence, the old Adam, to whom it is always
pleasing to be accounted some body, does, out of his
own inward image and life, refuse ; and is an adversary
to. And thereupon it is that there be very few who
know this life or genius of the old Adam ; or who, this
being known, dare engage and encounter with it. And
especially when we must needs extirpate both it and all
other things that therewith have their beginning with
US, as also their continuance with us ; but that must die
with Christ. Such are pride, covetousness, ambition,
voluptuousness, and wrathfulness ; all which we must
slay and bury in the humility of Jesus Christ ; in the
poverty, contumely, suffering, and gentleness of Jesus
Christ.

\ 7. But wliosoever is dead after this manner to
himself, the same will easily thenceforth contemn the
world, with all the pomps thereof, and will trample upon
wealth, honour, and pleasures ; as comprising all these,
and all that can be ever wished for in one Christ. He is
a true stranger to this world, but a continual guest and
table-friend of Christ, who after a litde while will fill
his heart with joy exceeding ; and even in this life will
keep a daily jubilee with him, and in the other, an eter-
nal jubilee with him together with all the saints.

13S The Spiritual Combat, Book L

CHAP. XVI.

The continual Combat of the Flesh and Spirit.

ROM. vii. 23.^/sfe another law in my membere, nvarring against
the law ofmy mind.

^ 1. IN every true Christian there is a twofold man,
exterior and interior. These two are not- one in another ;
but one against another ; forasmuch as the life of one is
the death of the other. For asthe outward man lives, so
dies, in proportion, the inward man ; and as the inward
man hves, so the oiitward man also dies, according to
that of St. Paul, '' If our outward man be corrupted,
yet the in ward is day by day renewed." The same
apostle speaking of these two, calls one, the law ofthe
viind, and the other, the laiv of the niembers. And in
another place he names them, the flesh^ and the spirit.
" The flesh (says he,) coveteth against the spirit, and
the spirit against the flesh." Therefore, whcnever the
spirit overcomes in a man, then man lives in a new^ na-
ture ; he lives according to a new nativity, and a new
creature ; he lives in God and Christ ; he lives after the
spirit, and thence is called spiritual. But when the
flesh is reigning and domineering in him, then the same
man lives in the devil and in the old nativity, is under
the dominion of the world, is a sla^e to the flesh, is with-
out the kingdom of God, and is called carnal.

5 2. And furthermore, to be wise according to the
flesh, and to be carnally minded, is death ; but to be
wise according to the spii'it, or to bc spiritually minded,
is life, even life eternal. Therefore according to the
rule and predominancc of either of these, so man ob-
tains his name in holy scripture : even according as
either the carnal or the spiritual man lives and moves,
speaks, and works in him. Hence, if fleshly concupis-'
cence, with its sti'ength, be overcomc, this w^ill be an in-
vincible argnment of the streiigth which the spirit bis in
the inward man : but if this faiiU in the combat, then it

Chap. XVI. The Spiritual Combat, 139

is a triie sign of the weakness both of the faith and of the
spirit, Because you are to know that these two, faith
and spirit, are one diing, according to that of the apostle.
" We having the samt spirit of faith, according as it is
written, I beheved, and therefore have I spoken : we al-
so beheve, and therefore speak." For which cause w<?
f ahn not ^ whiie \\e look not at the things which are visi-
ble and temporal, but at the things v/hich are invisfole
and eternal : but though our oimvard man perish^ yety
through the abundant grace of God redounding in us to
his giory, the hrcoard man is renewed (in the spirit) day
by day,

\ 3. Moreover, when any one has tamed once him-
self, and mortified his own aflections and passions, and
has learnt to keep them all in their respective duties :
there is no doubt but such an one is stronger than he
that overcomes a most strong tower, or that takes a for-
tified town, according to the holy proverb : " the patient
man is better than a strong man, and he thatruleth over
his own mind, than he that gaineth a city." if there-
fore yoü have a desire to be a mighty conqueror, and
to set your heart upon the greatest victory, and would ob-
tain the most glorious laureis and immortal palms,
then conquer you yourself, subdue your passions, quell
your lusts, overcome your pride, throw down the
walls of your Babel, trample upon your ambition, tread
your carnal wisdom under foot, and be sure to give no
quarter to covetousness and evil thoughts : and so you
will overturn in you the kingdom of the devil, who
rules in the w^orld by such means. Of which sort of
Victors there be, alas ! who truly may be called conquer-
ors of the world, very few to be found ; whereas there
be many conquerors of cities'.

\ 4. If you cleave to the body over-much, you will
slay your soul. Now it is better that the soul should
overcome, that so the body therewith may be preserved,
than that the body overcoming, both the body and the
soul should thereby perish together. For our Saviour
Christ has plainly said, '' He that loveth his own life
(meaning thereby the bodily life) loseth it ; and he that
hateth his o%vn life (the same bodily life) in this World,

140 The Spiritual Combat. Book I.

keepcth it to eternal UJey But ho\vsoevcr this strife
of the spirit against the flesh, may have in it sharp
things to be borne with, yet it brings forth in the end, a
most famous victory, and most beautiful crown : Avhere-
fore, " be thou laithful unto death," says the Son of
God, the mighty conqueror, " and I Avill give thee a
crpwn of life." And the disciple that lay in his bosom,
saith, *' This is the victory which overcometh the v.orld,
even our faith." But \\hat is it, }'oii will say, to oiier-
come the world ? Know then, it is to subdue and drive
out the spirit of the world from you, and to have no
feliowship with the works and manners thcreof, but to
resist the same. And ^^ hat are vre properly here to un-
derstand by the world ? It is the world within us, and
the spirit thereof in the inward ground of our hearts.
Which spirit being overcome, we become stronger
than the ^^orld : and so overcoming the v.orld, we are
also stronger than ourselves, e\'en than ourselves in our
füll strength and best estate ; thron gh him that is able
to subdue all things unto us, by his mighty grace which
works in us according to his will, that he may be glorifi-
ed both in our bodies and in our souls. Here then
consult ^^ ith the spirit ar.d advise : For the victory of
the soul keeps the ^^ hole man ; and the body being
conquered, shall not fail hereafter to partake in the tri-
umph^ of its conqueror.

\ 5. But if some should here say ; *^ What, shall I
then be damned, if sin sometimes subjects me, and car-
ries me away, though unwilling to }"ield to it ? And
must I thcrefore be put out of the number of the sons
of God, and be accounted as one of the progeny of the
devil, according to that received maxim, viz. *' He that
sinneth is of the devil ?" God forbid. For if you find
in you a conflict of the spii it, and a strife with the flesh,
and feel frequcntly a great uncasiness, that you do things
that you would not ; this is in you a manifestation of a
faithful heart, and a sign that the faith (or the spirit)
which is in you, is averse to the flesh. For St. Paul, by his
own example, teaches that this strife may be found some-
times even in very good and faithful souls, when he pro-
fesses plainly, that he perceived cinother law in his mem-

Ghap. XVI. Ühe Spiritual Combat, 141

bers resisting the law of hisniind, (that is, the new crea-
tiire, or the ne^v and inward man,) and taking him cap-
tive in the law of sin, by causing him sometimes to do
the things he would not : for to will was ahA ays indeed
(as he teils iis) present with him ; but to finish and per-
fect that Vvhich is good, and which he willed, he was not
able ; for as much as he could not do of himself the
good that he would, but to do the evil he would not,
that was always present and easy to him. Therefore
during this combat, most lamentably he exclaims, *' un-
happy man that I am ! who shail deüver me from the
body of this death ?" Like unto which is that also
which Christ himself pronounces, viz. "the spirit truly
is ready, but the fiesh is weak."

\ 6. Sin therefore does not rule in man, so long as
this strife is perceived iii him ; neither is it to be said,
that sin exercises its dominion over him who daily fights
against it, and so suffers it not peaceably to rule, by the
spirit rising up, and continually resisting it. This con-
sequently cannot damn a man : for though by constant
experience, he is made sensible that his flesh is weak,
yea, exceeding weak ; yet feels he nevertheless, that the
spirit in him is ready and willing to obey perfectly the
divine law.

^7. It is the condition of all the saints, alike to have
sins and infirmities, according to that of this great saint,
saying, " I know that in me, (that is, in my flesh) dwel-
leth no good thing." Also according to that of blessed
John, " If w^e say, we have no sin, we deceive ourselves."
This now is what vulgarly we call sin dwelling in us ;
thereby to distinguish it from sin reigning in us, whose
property alone it is to condemn ; since no man is ever
condemned of God because of the former. For that sin
we contend with, and do not consent to, is not imputed
unto US. And hence with St. Paul, speaking to the Rom-
ans, we can well cry out and say, *' Now then there is
no condemnation to those which are in Christ Jesus,
who live not after the fiesh ;" that is, who do not suffer
the fieshly lust and wisdom to bear rule in them. But
as many as are not exercised in this daily strife, nor ac-
quainted with this combat of flesh and spirit, these are

142 Tlic Spiritual Combat. Book L

not born again, they having sins still reigning in them :
and therefore they are overcomc, and are the servants of
sin and Satan ; and consequently damncd : for the law
of the spirit of life has not made them free from the law
of sin and death, so long as they sufFer sin thus to rule
over them, and to reign in their members.

\ 8. This strife is shado\A ed out unto us in the type
of the Canaanites, ^^hose remainder was sufiered to
dwell among the ehildren of Israel, biit not to rule over
them : even so the holy men of God do every one of
them feel and sufier in themselves some imperlections
remaining ; but in the mean time they sufFer them not
to rule over them : For thus indeed it becomes the new
man in Christ, who is a true Israelite and a champion
of God, and who (as a prince) has power with God, and
therefore shall prevail : \\ hereas the old man shall be
subdued and brought under him. Hence the daily
strife against the old man is a living dcmonstration of
the new ; for it argues plainly, that there are tvro con-
tending powers. Spiritual strength and victory shew a
true Israelite : and the warfare of the spirit appro\'es
him to be a Christian indeed. For the land of Canaan,
according to the type, is conquered and occupied in
war. But if it happen sometimes that the flesh, or the
Canaanite, invades the territories, it is then the part of
the true Israel, not to suffer the tyrant long ; but, ha\ing
gathered his new strength, and called t(;gether a fresh
aid, by the grace of God in Christ, to endeavour, by se-
rious repentance and remission of sins, to arise from his
fall. For which end he must, by faith, implore and en-
treat earnestly tlic true Joshua, or Jesus, to gain him the
victory ; even that true prince of his people, to lead
him forth, and to overcome for him these spiritual Ca-
naanites. Which being done, his sin is blotted out of
mind, is cancelled, is obliterated forever, and he pardon-
ed fully ; and then the man is again renewed to life, and
is transpianted into Christ.

^ 9. Wherefore they who feel many imperfections
yet in their flcsh, and cannot perform all things accord-
ing to their mind, let me persuade them as true converts,
and hearty penilents, to cleave to the mcrits of Jesus

Ch AP. XVII. The Christian^ s Inheritance, 143

Christ efFectually, entreating him earnestly to hide their
Spots under the mande of his niost perfect obedience,
and then after that to cleanse them thoroughly froni all
iinrighteousness, by the sanctification of the spirit. This
is the means that God has willed ; and this is the way
and lawful appointment of the salutary imputation of the
merits of Jesus Christ ; for the imputation of his pre-
ci< >us merits is only belonging to the penitent : and then
only, when daily repentance goes before, and follows af-
ter, accompanied with faith and obedience, it is made a-
vailable to him. Which the impenitent not performing,
but pleasing the flesh in every thing, and sitting at rest
under sin that reigns in them ; nothing in the vvorld can
sureiy be more absurd than for such as these to chal-
lenge the merit of Christ, as belonging to them. For
how can the blood of Christ profit them, which is even
by themselves trodden under foot ? And if the spirit of
Christ dwells not in them, are they not dead because of
sin ? Since through his spirit they must by faith mortify
the deeds of the flesh, if they would live, and be child-
ren and heirs of God.

CHAP. XVII.

A Christian's Inheritance not of this World.

1 TIM. vi. 7, 8. — We brought nothing into this world^ neither shaU
we carry amj thing out of it ; having therefore food and rai-
mentj let us be therewith content.

§ 1. SEEING God Almighty created temporal
good things, to that end, and did bestovv them on man
as certain helps and necessary furtherance in his pil-
grimage, it is meet they should not be othervvise con-
verted, but be uscd and taken from our most loving God
with thanksgiving, mingled with fear and trembling.
And whatsoever things are more than necessary, these
are all left to man as a trial by God, to prove him : that
bv this it mav be seen how his mind Stands betweea

144. The Christlan^s Inhentance. Book L

these tcrrestrials and God himself ; that is, whedier hc
adherc to God alone, rest in God alone, and seek only
after die ceiestial and invisible goods : or on the con-
trary, whedicr he suck in and feed on theenticements of
sublnnaiy things, addict himself to diis temporal üfe,
and preler this earthly paradise before the heavenly.
Thence God, our Father x\hTiighty, the most free Be-
ing of all bcings, by reason of things temporal, (and
with respect to them properly) gave to man, his oftspring
and image, a free election and choice ; that so in him,
by riches, by honours, by the talents and graces of na-
ture, and by other goodly gifts, it might be manifested
in some sort, whether he did truly cleave iinto God, eye
him, move in him, live in him ; or whether, being se-
duced with the splendour and false shews of the crea-
ture, he turned his mind from God, cleaved to the crea-
ture, respected God's shadow in it morc than God him-
self, and lived without God, and even contrary to God.
\ 2. After which manner every one verily is, by his
own sentence and trial, declared guilty : and, convicted
by himself, remains inexcusable ; according to that of
the law-giver, w ho having dclivered the law, made the
people such an address as this, by way of appeal, to ev-
ery one in particular : " Consider what I have propound-
ed this day before you : I ha\'e set before you life and
good ; and death and evil ; that you might choose life,
and might bless yourself, by cleaving to the Lord thy
God alone, and Walking in his ways, because he is thy
life and the length of thy days, and to obey his voice is
blessing for e\ermore. Wherefore let not thine heart
turn away from thy God, ncither suffer thy will to be
drawn away to the creature, to love and serve that ; but
adhere to him only : and let thy dellght be in his law,
to keep his commandments, and his Statutes, and his
judgments, that thou mayest live and multiply, and thou
maycst dwell and prosper in the land \vhich the Lord sware
unto thy fathers to give thcm." And certainly nothing
can be more solemn, or a niore füll and authentic decla-
ration of this liberty of election, than wliat he said in the
presence of them all, viz. " I call heaven and earth to
record this day against you, that I have set before you

Chap. XVIL The Chrhtian's Inheritance. 145

life and death, blessing and cursing ; therefore choose
life, that both thoii and thy seed may live," Deut. xxx.
19. To love God is life ; to love the creature is death :
there is none good but God ; and there is no evil, but
in a Separation from the One only Good. All things
therefore in this world are exposed to our senses, not to
drag US down to them, but to lift us up to God : not for
the cause of deliciousness and pleasure, but as proofs
and trials of our fidelity ; in which trials, the fall is easy
when we once begin to fall from God.

\ 3. And this is that forbidden tree, with the fruits
thereof ; the eating of which is so strictly prohibited,
lest our mind, resting in them, might take delight, and
so play the adulteress, after the manner of this evil and a-
dulterous generation, who knows no other pleasure but
what is taken in and received from earthly objects;
abusing thus thereby the creatures of God, as meat,
drink, and apparel, to the pleasures of the flesh, and to
vain sordid delights, wherewith most people at this day
are drawn aside from God.

\ 4. But it is the part certainly, of all true Christians,
to think, that they be in this world strangers, or as pil-
grims, whose necessities these earthly things should
serve, not for delicateness, but for necessity : and that
they should not set therefore their delight in the world,
but should place it in God alone : since if they do oth-
erwise, they do but entangle themselves in sin ; and
so, being seduced with wicked concupiscence, while
they become wanton and effeminate, and are no true
Israelites, they with Eve eat of the forbidden fruit.
Hence they that are Christians indeed, do not desire cu-
riously and deliciously to feast themselves with dainties,
but hunger after the food which corrupts not : they fol-
low not the pomp and finery of apparel that is earthly,
but aspire after the clothing of divine light, and of glo-
rified bodies. In a word, to a true Christian, all things
in this World that may please others, are nothing but a
cross and temptation, but gall and venom, but allure-
ments of sin, and baits of death. And rightly indeed
are they so termed ; For whatsoever a man, that he may
T

146 77z^ Christian'' s Inheritance, Book L

obey hislusts, and pamper the flesh, usurps without thc
fear of God, cannot but be venom and poison to the
soiil ; ho\\'soever to the body it may seem healihful and
pleasant.

\ 5. But such is the dulness of fallen man, that no
man lays it to heart to know the forbidden tree ; but ev-
ery man and w oman most intemperately is fed with the
lusts of the flesh, which is the fruit of the forbidden tree.
A Christian on thecontrary, who uses all things with the
fear of God ; and as a stranger, watching himself with
diligence, and having a gi'eat care that he offend not his
heaVenly Father either in meat, orin drink, or in cloth-
ing, or in houses, or in any other good thing of this life,
either by his own intemperate use, or by that of his table-
friends and companions, will be sure to take heed of all
abuses of this kind most diligently, \a ill notfeed upon the
forbidden fruit, yea, will not so much as gaze on the
tempting tree ; for with the eyes of faith he beholds
steadfastly the future good things, and for the sake there-
of, regards not this elementary and mortal body ; for
what profits it the body, which by and by is to be eaten
with worms, if in this world it swell in all kind of pleas-
ure? ** Naked (saith holy Job) came I out of my moth-
er's womb, and naked shall I return again." A naked,
infirm, and perishable body, we all bring with us into the
World ; yea, as an unprofitable bürden we bring it with
US, and carry it through the world ; which, as the spoil
of death, is taken from us again, when we go out of the
World ; for we carry it not out again, but it is carried out
b} others, \^hen we are departed, having been stripped
first naked of all that is in the world. For naked we
came, and naked shall we return thither. And all know
that the rieh and poor here are one. As ^^e brought
nolhnig, so we carry away nothing of the world with us :
Lo, all is gone as a deceitful shadow. We shall find
nothing in our hands of all that we have grasped ; we
shall aw i<ke every man empty out of his dream ; the prince
and the beggar go forth alike, when they have actedhere
a Ijtile V Itile their parts : We go forth hence, in a word,
even as we entered, and in truth, poorer than we cntered.

Chap. XVII. The Christian'' s Inheritance. 147

§ 6. For being born, we had both a body and life ;
and diings not yet being i ipe, there w ere nevertheless at
band for us, clothing, w idi meat and drink ; all vihich,
being dead, we leave behiad us. And so now, whatso-
ever we had even from our very birth to the hour of death,
and which was in this w orld the poor solace of a misera-
ble necessity, is all taken from us as in one moment ;
yea, even the bread of mercy and of p'ief too, is taken
away, the use and possession whereof death has interdict-
ed. So therefore nothing is more wretched, and poor,
and naked, than a dead person, if he be not clothed
with Christ, and rieh in God.

§ 7. Go to then, O ye mortals, because we are stran-
gers and pilg] inis in this world, and because we must
leave all these things when we die, willing or unwilling ;
let US cease, at least, to be grievous to our souls in such
things, and let us frankly acknowledge it to be one kind
of madness (and not the least) to gather wealth with
great labour, for a frail body, which body we cannot car-
ry out of the World ; and that especially seeing there is
another world, and another body, and another life. Call
these things, I say, O ye mortals, to mind : To you I
speak, who in truth are strangers and pilgrims before the
eyes of God, as in the Psalms and elsewhere, it is wit-
nessed for your instruction. But alas ! very few of you
testify that you think so by your deeds ; for if we be
strangers in this world, then it foUows, that our country is
elsewhere. This is manifest to man of itself; and if we
but compare time with eternity, the visible world with
the in visible, the eaithly habitation with the heavenly,
the mortal with immortal things, and those which are
frail, with those which are etenial, this will still more
evidently appear. In which comparison or meditation
of contrary objects and things, our soul is greatly en-
lightened.

^ 8. And thus by faith, we behold many things, to
the knowledge whereof, they are not admitted, who to
this contemplation are not at leisure, or ai e for it unfit :
And therefore like a sow in the mire, so wallow they in
earthly filth, being drowned in covetousness, being nail-
ed down to the world, being sunk into a State of brutish-

148 l'he Christian'' s Inheritance. Book I.

ness ; being overwhelmed with cares, and solicitous
study of earthly shadows ; being given iip to selfishness,
and griping du st : but as concerning the soul, altogether
blind ; however, otherwise they may have a quick sight,
and even theeyes of a vulture, or a lynx, as to the world.
The reason of vvhich is, because such as these have so
addicted themselves to this frail and \vorldiy Hfe, as to
think this alone the most pleasant, the best, and most
noble. Whereas true Christians, esteeniing all things
with a sound judgment, and a right estimation, account
it rather an exile, a \'alley of tears, a den of misery, a pri-
son of grief, and a dungeon of sorrow. Hence it conies,
that those who love the world, do not exceed brüte
beasts in understanding, or true prudcnce ; and a man
of the world is said to *' die like a beast," as says the
Psalmist ; for as much as they think not on heavenly and
eternal things, neither do they rejoice in God, but in the
world, and are pleased only in earthly things. In these
things they takc s^veet delight and rest ; and having ob-
tained these, think they are exceeding well. Wretched
men, indeed ; blind, and stupid blocks, mere animals,
sitting hcre in the darkness of ignorance, and hence re-
raoving to that of death and damnation.

\ 9. But that we may not abide without understand-
ing, and without honour, like to the beasts that perish,
we must firmly imprint this in our minds, that we are
strangers and pilgrims in this world, after the example of
Christ, whose doctrine and life we ought equally to love,
and apply ourselves always to him as to an image and
pattem for all true Christians to foUow ; and to conform
our manners, our thoughts, our designs, and the wholc
course of our hves and conversation to him. Where-
fore above all things, and in all things, it bchoves us to
look to him, \\ho, when he was the most noble of all
men, chose voluntarily that life in which nothing noble
might appear according to the world ; nothing notable
as for himself, besides extreme povcrty, and a contempt
of honour, wealth, and pleasure ;* vvhich three are held
by the world, for three gods, and set up in the room of the
true God blessed fore\'er. These he contemned, to
• Qu« Tria pro Trino numine Mundus habet.

Chap. XVII. The Christian' s Inheritance. 149

uhom all the world diel sacrifice ; and therefore he con-
fesses, *' That the Son of Man had not wherecn to rest
his head."

^ 10. So David in like manner, before he was called
to the kingdom, was poor, vile, and contemned ; and
being made King, he } et esteemed all kingly splendour
as nothing, in comparison of life eternal, and the king-
dom of God in the heavens. Whereupon the psalmist
sings, ** How amiable are thy tabernacles, O God of
power? My soul longeth, yea, even fainteth for the
courts of the Lord : my heart and my fiesh were exalted
in the living God : better is one day in thy house, than
a thoiisand elsewhere." I have indeed a kingdom, I
have subjects and people subdued unto me, I have
kingly palaces, and the tower of Sion ; but these are
nothing in respect of thy tabernacle, O Lord. And I
had rather be a door-keeper in thy house, than to
dwell a prince in these. Neither was blessed Job of
another miad, when he rejoiced in his Redeemer ; nor
Peter, nor Paul, nor any oftheother apostles, w^hoin-
tended not the riches of this world, but sought after the
riches of another and better world ; and therefore took
upon them the poor life of Christ, Walking in his char-
ity, lowliness, and patience, whereby they contemned
this earth, and triumphed over the world. They prayed
hence for them that cursed them ; they thanked them
that reproached them ; they blessed them that reviled
them ; in persecutions they praised God ; by many
tribulations they professed that they were called to enter
into the kingdom of heaven : and when they were slain,
they (with Christ their head) prayed, *'Father, forgive
them, and lay not this sin to their charge." So dead
were they to all wTath, revenge, bitterness, ambition,
pride, love of the world, andlove of seif, and so didthey
live in Christ, and in his love, his meekness, his humil-
ity, and his patience. And thus were they perfectly
made alive in Christ by faith ; and by this faith they
lived ; which most noble way of living, to the lover of
this world, is altogether unknown : and this is because
he lives not in Christ : and being ignorant that true life
is in Christ, it comes thence to pass that he is dead in

150 The Christian* s Inheritance. Book I.

his trespasscs and sins. Hence wrath, hatred, envy, cov-
etousncss, pride, and lust of revenge, are found to live
in him. And as many as live not in the spirit of Christ,
thc} are none of his ; and are accoiinted by him as dead.
Neilher live they in Christ by faiih, \\\\o tollow not his
Steps : whatever they may persuade others, and boast
of themselves.

^11. True Christians, on the contrary, understand
that it is their duty to follow the steps of Christ, to con-
form their lives to the life of Christ, and to take from
him, as from an original, or a most authentic author,
the rille both of life and doctrine. They have hi*-, life,
in a Word, for their exemplar ; and their book is Christ
himself. From whom they derive all their learning,
according to that trne saying, Omnia iios Christi Vita
docere potest. That is, T/ie life oj Christ ccin ivell teach
US all thirigs. Now these being found to be such, and
knowing that none but this is the only true life which
is in Christ Jesus, and the only true wisdom that is in
him, uUerly despise the life and v/isdom of the world.
And these, and none but these, are to be called his
true disciples ; for as much as they delight to be ahvays
reading Christ, meditating upon Christ, studying Christ,
and to be continually busied in transcribing him ; so as
they would gladly, if they could, never so much as look
off upon any otherbook. These say, with the apostles,
'' We look not at the things which are seen, but at the
things which are not seen : for those things Avhich are
seen, are temporal : but those things that are not seen,
are eternal." And with all the holy ancients they far-
ther declare : ** We have here no continuing cit}-, but
we seek one to come."

\ 12. But if it be true, that here w^e be strangers, and
liavc not any abiding place in this world, it foUows, that
we w^ere not created for the sake of this present World ;
and further it follows then, that there remains for us
another world, another country, another city, other
dwcllings, other tabernacles ; for which we should think
it gi/m to lay down even an hundred w orlds, yea, our
very life itself. All w hich a true Christian well know-
ing-, and seriously reflecting on, rejoices in his spirit that

Chap. XVIII. The extra'uagant Choke. 151

he was ordained to eternal life, and has a coiitiiiuing city
prepared for him in the heavens, for vvhich he vvas cre-
ated after the heavenly Image. And hence attending
this one thing, how he may grow rieh in God, and attain
die blessed end of his creatioh ; he laughs at the mad-
ness of those that being made bUnd with the love oi' ^he
World, fear not miserably to aiflict their own souls for the
sake of frail and perishable things ; which can give ihem
at best, no real satisfaction, and whence they are so un-
happy as to lose their souls.

CHAP. XVIII.

The extravagant Madness of preferring temporal Things before

eternal.

NuMB. xi. 1. — The Lord heard it^ and hh anger was kindled ; and
the fire of the Lord burnt among them^ and consumed them that
ivere in the uttermost parts of the camp.

5 1. The children of Israel murmured against Moses,
and Said, " Who shall give us flesh to eat ? We renciember,
(said they,) the fishes, the cucumbers, and the melons,''
which we did eat in Egypt freely. Which is a type of the
men of this time, who under the pretext and title of the
g03pel, seek generally after nothing butearthly and carnal
things, use more diligence to be rieh and great, than to
become blessed and happy ; study to please men more
than to please God, and attribute more to the lusts of
the flesh, than to the poverty of the spirit. Whereas
the character of a true Christian, is to have more care of
eternal than of temporal honour ; to seek more the glory
that endures, than this which is but momentary ; to
thirst after the heavenly, and let, for their sake, the
earthly riches go ; to neglect preseni- things, in pursuing
those to come, which are more solid and real, though to
US here invisible ; and lastly, to crucify and mortify the
flesh, that the spirit may live, This it is to be a true
Christian,

152 The extra'oagant Choice. Book 1.

h 2. And in a \vorcl, it is the sum of all christianity, to
follow Christ oiir Lord. For summa Religionis est imi-
tari cum quem colis, saith 8t. Augustin : That is, the
ix>hole of religion consists in this^ viz. to imitate him
ivhom t/iou dost ivorship : Or that you j'ourself be a fol-
lower and a copicr of the God whom you honour and
serve. This, out of the light of nature, was well under-
stood by Plato, in whose school this was a maxim,
** The peiTection of man consisteth in the imitation of
God." Hence nothing eise is left to us, butthat Christ
ought to be the example and pattern of our life ; and
that all our counsels, studies, and purposes, and indeed,
all our cogitations, should only respect that one thing ;
how we should come to him, that so by him we may be
saved, and live with him eternaliy ; cxpecting in the
mean time with joy, the dissolution of this our earthly
prison. And to that blessed State, we shall certainly attain,
if we thither direct all our labouis, actions, and endeav-
ours ; making this our business and vocation by faith,
and so go camestly on with a firm desire and hope of
eternal life. Or, to speak yet more significantly, we
need rjever fear to attain it, if we never lay aside the
memory of his eternal happiness in all our actions, but
look steadily to the end in them all ; because through
this method of habituating ourselves to the presence of
God, there is begotten in man a certain holy desire and
thirst of eternal things ; and withal, the desire and cov-
eting of earthly things, which is insatiable in its own na-
ture, at the same time is restrained. And this is the
true subjection of the flesh. Whereforc, according to
that saying of St. Paul, " Whatsoever ye do in word or
decd, do all thinp^s in the name of our Lord Jesus Christ,
givingthanks to God the Father through him."

^ 3. And the name of God is nothing eise but the hon-
our, praise, and glory of God. '' According to thy name,
let it be, O God, and thy praise to the ends of the
World," saith David. Which scope and end, if all our
works and life did chiefly respect, then we doubtless
should ah\ays think ofeternity, and our works would be
done in God, and consequently ourselves would also be
in God. Briefly, God our chiefgood, v/ho is the eternal

Chap. XVIII. 'The extravagatit Choice, 153

life, should of all our thoughts, works, and words, be the
lirst mover, if vve would not fail of eternal salvation.
This is that which St. Paul most elegantly expresses to
his^^beloved Timothy, saying, *' Bat thou, O man of
God, flee these things ;" to wit, covetousness, and the
lovc of the World.

^ 4. He calls a Christian, a man of God, because born
of God, and living in God, and therefore he is the son
and heir of God. Even as contrariwise, a man of the
ijüorld is one who lives after a worldly life, whose inher-
itance is the vvorld, and whose " belly is niled with the
goods of the earth," asit isin the Psaim. Which way,
the Christian is far from ; for he has his mind fixed on
the invisible eternals, seeking after divine faith and love,
and shewinghimself insatiably covetous of theheavenly
and angelical life, for which he was created, and not for
the earthly and bestial. And if it come not so to pass, but
this temporal is preferred to the eternal life, then man
sinks into enormous and presumptuous sins, which the
most just God will punish with the eternal fire that is
here prefigured out to us, by the burning of the tents,
the fire sent from heaven, as from a jealous God, to
punish the extravagant excesses of the Israelites.

^ 5. Wherefore as often as such like plagues as these
are sent upon the wicked, inundation, fire, war, famine,
pestilence, and earthquake, let us always call to mind,
and duly remember, that these are the most just punish-
ments of God, when moved to anger ; and lel us not be
Uke the people of Israel, who were unmindful of heav-
enly, and did follow after transitory things ; who did
prefer the present things before future, and who had
more care of the body than of the soul : Let us not be,
I say, as they were : And the same things let us not err
in. For if we walk in their steps, and hanker after the
onions of Egypt, despising for the sake thereof, the bless-
ed land which we are travelling to ; let us not think it
hard, if we also be punished even as they were punished.

§ 6. It is an extreme point of ingratitude and contempt
of God, both here and hereafter to be punished, to forget
God, for whom we bear about us both body and soul.

154 The extran)agant Choice, Book I.

and from whom \ve received them both ; and instead of
him to worship the idols of the creatures, the work of
men's hands, and to place in our esteem eternal things
after such as are transitory. For these creatures of God
are gi^•en to us but for necessity ; and not that we should
set our hearts and minds upon them, which God alone
deservedly challenges to himself. They are not given
to US for themselves, but that they might be to us as
prints, footsteps, and testimonies of God ; vvhereby we
can come nearer to the knov.ledge and love of God, the
Author of them all. Which di\ine Institution and Ser-
vice of the creature, when the love of the world dares
arrogate and appropriate to itself ; then are the slaves
hereof, by the most just vengeance of God, together with
proper idolaters, turned into the fire of hell ; vvhereof
Sodom and Gomorrah were a type, as likewise the
burning of the Israelitish camp. I deny not, but all
creatures are of themselves good ; but when men once
set their hearts upon them, and that not after a la^\ ful
manner, but soas to doat upon them, and worship them
as idols, then they become an abomination before God,
no otherwise than the most detestable and execrable im-
ages of gold and silver, and so they become the fuel and
matter of eternal fire ; not but that gold and silver of
themselves are good creatures. In brief, the love and
jo}', the \\ ealth and honour of Christians, are not circum-
scribed but in eternity itself, whence there foUows even
life eternal : for where your treasure is, there is your
heart and your life. But on the contrar}', from the love
of the World, nothing eise can follow but death and
damnation ; forasmuch as the world passes away \n ith
all the pomp thereof ; but he that does the will of God,
continues forever. And hereupon St. John eamestly
beseeches the faithful to withdraw their lo\ e from the
wo^ld, ^^hich deceives all its adorers, saying, ** Little
children, do not lo\ e the world, nor those things that be
in the world."

\ 7. By all which, it is most manifestly shew^ed, that
God \\ onld not ha\e us love any creature : First, be-
cause love is Mic heart of man, and the most noble of all
stffections ; which therefore is due to God aione, as to the

Chap. XVIII. T^he extraiiagant Choice, 155

Chief and only good. Secondly, because it is a great
folly to love that which cannot love us again ; where-
upon in vain are frail and transitory things beloved ;
and by good-right is God alone to be loved above all
creature^, who out of bis exceeding love, created us to
eternal life, redeemed us, and sanctified us. Thirdly,
because naturally, like things are loved by like ; and
therefore God nriade you after his own image and like-
ness, that you inight love him, and your neighbtnir
created after the same image. Fourthly, because al-
though our soul be like wax, ready to take any impres-
sion put upon it, or rather like a glass representing all
objects set before it, whether of heaven or earth ; yet
is it born only to set God before it. Fifthly, as the
patricirch Jacob, w hen he lived in Mesopotamia amongst
straijgeis, and after twenty years' service demanded his
two wives and his wages ; and being provoked with
the sweet memory of his country, did think and desire
to return to the same : even so our soul, among worldly
occupations, and all the business of our out\vard cal-
lings, as the load-stone, ought never to decline from the
pole of eternity, and from our true country. Sixthly,
because men are either good or evil by reason of that
which they love ; therefore he that loves God, partici-
pates of every kind of virtue and good thing : on the
other side, he that loves the world, is defiled with all the
sins and evils thereof. Seventhly, even as king Nebu-
chadnezzar, when he loved the world more than was
meet, lost by it the essential form of a man, and degen-
erated into a very beast : So all men blotting out of
their hearts the image of God, become according to the
interior man, wolves, dogs, lions, and bears ; for so in-
deed and no better are all those that addict themselves
wholly to the love of this world. Last of all, what eve-
ry one here favours in his heart, that will be manifested
in him, and he will follow it, whether it be God or the
World ; which of the two he turns himself into.

156 The wise Poor Man. Book 1.

CHAP. XIX.

HE IS OF GOD MOST BELOVED, WHO TS MOST
WRETCHED IN HIS OWN EYES.

Shewing how a Man, through the Knowledge in Christ, of his
own Misery, is led lo seek after the Grace of God.

ISA. Ixvi. 2. — To thia man will I look^ even to htm that is fioor
and of a contrite sjärit^ and trembleth at my ivord.

^ 1. THIS most comfortable word has our most gra-
cious and merciful God spokea to us by the prophet
Isaiah, to Uft up our minds, and crect our hearts, when
moi^t oppressed with the sense of our poverty and mise-
ry : this most s\veet declaiation, this joyfiil sentence
is out-spoken from himself, by his eternal word, as
froni bis mercy seat in the heavens, to bind up the bro-
ken spirit, and pour into it the oil of heavenly consola-
tion, and ^he precious baisam of saving health. For to
whom, says the merciful Lord and Saviour, shouldlshew
respect, but to the little and poor ones, and them that
are of a vvounded and contrite heart, fearing before me,
and trembling at my A\ords ? Thus does he set forth
bis tender legaid for as many as their own misery has
taught to despise and contemn themselves, and to seek
with fear and trembling a remedy suitable to what they
want. Will God then look to him that is poor ? to him
that is w retched, and blind, and naked ? Be not then a-
shamed to acknowledge before Him, your own littleness
and poorness : be not discouraged from confessing to
Him } our wretchedness, and blindness, and nakedness.
Will he have respect to a contrite and a bruised spirit ?
Will he look down upon a trembling reed, or upon bro-
ken stubble, which fears to be scattered by the breath of
liis word ? Let your heart then melt before him ; and
let your spirit brake as it ^\ere into shivers, at his pres-
cncc. Be sure to despise yourself as a weak reed that

Chap. XIX. The wise Poor Man, 157

has no strength, and as the very chaiF itself which is
diiveii about by every wind : and so fear betöre the
Majesty of die Lord, humbling your soul to the dust, and
acknovviedging yourself unworthy of all divhie grace and
favoLir.

5 2. The contempt of ourselves is the first step to
obiain acceptance \vith God : and nothing more dravvs the
eyesof Heaven upon us, to favour us,thanthis self-abase-
ment. Whosoever then is desirous to find grace and
mercy, let him dcclare himself in his own judgment
unworthy, altogether unworthy of them ; and let him
account himself as one that is nothing. But w hosoever
seems something to himself, is not yet vvretched enough
nor humbled enough in his own opinion ; and conse-
quently not capabie of divine grace ; whereupon St.
Paul says, " if any man esteem himself something, when
he is nothing, he deceiveth himself."

5 3. For God alone is all things ; and he that only
knows this, but does not inwardly in his heart approve
it, and shew it forth in his example, thereby argiies the
knowledge of God in him to be yet but very superficial
and slight. Therefore if you will give God indeed the
glory, and teach it by act, that God is all things, it
must needs be that you use a most sharp jndgment
against yourself, and believe most assuredly, that you
are nothing ; after the example of David, who, dancing
before the ark of the Lord, when Michal contemned him
as an abject person, answered, *' I will yet be more vile
than I have been." He that will needs be something,
the same is the matter out of which God makes nothing.
And he that on the contrary loves to be reputed as
nothing, and in his own judgment is so, this is the mat-
ter out of which the great Workman makes something.
He that will be wise in his own opinion, is the matter
out of which God makes a fool : and he that considers
his own foUy, is the subject out of which God for ms a
wise man. He who professes himself before God, to
be more miserable and worse than all men, is, in the
judgment of God, made the greatest and chief of all
others ; and he that in his own judgment, is the great-
est of sinners, shall not be ashamed in the great congre-

158 The wise Poor Man, Book L

gation ; for him God delights to honour as if he were
the greatest of saints.

^ 4. This is in tiuth diat humility \a hich God exalts ;
this ib diemisery Mhich he respects ; this is the nodiing
of man, out of \\ hich God creates something. For no
otherw ise than the old vvorid uas created by God, even
so is he, out of this their nothing, wont to produce the
men of God, and to create theni after his own hkeness.
Of which things we have David for example, whose
littleness our most gracious God beholding, transformed
him into a most noble instrument of his glory. Then
next we have Jacob, whose saying this is, '' 1 am lessthan
all thy mercies." And above all, Christ the christian's
true pattern, who w^as dejected below the very common
sort of men, and u ho also for us was even accursed and
made a worm : Oh ! how \\ as he an example hereof, and
into how great majesty did his heavenly Father exalt him !

^ 5. For in like manner as a workman, shewing his
skill upon some special piece ofwork, to the end he may
labour it more exactly, takcs a new matter that is pollut-
ed with no man's hands : even so that man, that God
will make to be something, mustbe first nothing : And
he that will make himself great, and believes himself
to be something, this man cannot be the matter for di-
vine vvorks : because that only which is nothing and
void, is that out of w hich he, after a w'onderful manner,
shapes all things ; which the blessed virgin Mary knew
füll well, saying, *' He hath regarded the lowliness of his
hand-maid ; therefore from henceforth all generations
shall call me blessed."

^ 6. But v\ ho is this blessed lowly one that is nothing
in his o\\ n eyes ? He is indeed inwardly and in heart so,
w ho thinks himself worthy of no divine benefit, either
corporeal or spiritual. For he that arrogates any thing
to himself, this man estecms himself something, when in
truth he is nothing ; and therefore is the furthest off
from divine graces, and most of all unfit to be a sub-
ject for God 's new creation. For he that thinks him-
sdf to be something, when he is nothing, that is, noth-
ing in God's sight, shall find nothing in the grace
of God, but must of uecessity lose all the benefit of it ;

Ghap. XIX. The mse Poor Man. 159

because it is nothing to him, so long as he accounts
himself not imworthy of it. Lo, tliis is that which rtn-
ders grace itself of no effect, and bhuts out that which
contains all things in it ; and to which all things are
possible when rcceived with faith and thankfuiness.
Since the grace of our Lord Jesus Christ abides iiot
with any man, neither can abide with him, who holds
himself to be something, or who judges himself woi thy
of any thing that is given him from above : because
if he judge himself worthy of any thing, he takes not all
things gratis of God : For it is grace not merit, what-
soever we are, or obtain for ourselves from heaven.
And besides, nothing is indeed proper to man, except
sin, misery, and infirmity ; all other things are God's,
and being God's, freely flow from God.

^ 7. Behold now the shadow of a man, which is no
more something than it is a man ; and consider with
yourself hereupon, that man also is himself no more
than a shadow, as he is considered merely in himself,
that is, independently upon God by whom he subsists.
As therefore the shadow follows the motion of a man,
from whom it has its being : Even so should man follow
the motion of God, from whom he has his. And what
eise is the whole creation, indeed, butas it were a shad-
ow, being comparcd with the infinite Being, on w^hich it
depends, and whereby it subsists ? But man, that woald
for any thing depend on himself, w-alks more especially
in a vain shadow ; and therefore all his thoughts are
smoke, and his devisings nought but emptiness : Be-
cause in himself he has neither üfe, nor motion, nor be-
ing ; but all that he has is in God, and of God : Thus
man, as a shadowy representation, carries his life, his
motion, and all that he has received, of God ; according
to that of St. Paul, "In him we live, move, and have
our being." Also consider in like manner the shadow
of a tree ; and let it be, if you please, of a good tree,
and bearing good fruit ; and ask of the shadow, what
it has to boast of ? Be not deceived, for a shadow bears
no fruit : And although apples appear in the shadow of
the tree, they do not therefore beiong to the shadow, but
to tlie tree. Now think the like as to yourself ; the

160 ^he wise Poor Man. Booic L

good fruits that appear in you, are but apparent, and
are not your own. ßut moreover, as the apple grows
not out of that which is seen of the tree, (as the unskil-
fiil vulgär may be apt to think) although it hang thereou
no otherwise than a child hangs on the mother's breasts,
but from a certain seminal virtue impregnated from
heaven, whereby the tree is made, out of the centre of
the seed, to fructify, and the fruit also to grovv while it
hangs upon the tree.

\ 8. Thus is man by nature a dry tree, yielding no
fruit : God is his strength, whereby life is renewed in
him, and he is made fat and green, even like a green
ohve tree in the house of God, whose fatness overflows.
Thus verily, all men are of themselves such fruitless
trees, which have no sap of life in them, being quite
dried and withered ; the Lord only is their living force
and vegetating power. It is the divine seminal virtue
which must impregnate them, to make them flourish
and bear fruit ; according to Psalm xxxvii. 1. '■'• The
Lord is the strength of my life." And to that of Luke
xxiii. 31. '^ For if they do these things to a green tree,
what will they do to a dry tree ?" As also to what is
written both in the law and the prophets : '' For I,
(saith the Lord) will hear, and will direct him that he
shall flourish ; yea, of me shall his fruit proceed." Or,
I have heard him and observed him. I am (unto thee)
like a green tree, and from me is thy fruit found. And
thus by Moses is God hence compared likewise to a
rock, from whom are generated living stones ; that is,
spirits or souls subsisting in him as in their original ;
and their support and foundation, as well as life and
power. For so it is written in the law concerning them
that did not abide in and adhere to their rock, whereby
they becomc dead and good for nought : " Of the rock
that begat theo, thouart unmindful ;" or, thou hast for-
gotten the very principle of thy life and being, and for-
saken him who is the strength and stay thcreof. And
our blessed Saviour hcnce plainly teils us : '' If you re-
main in me, you shall bear much fruit : But if not,
ye shall be cast forth as withered branches ; because as
the brauch cannot bear fruit in itself, ^xcept it abide in

Chap. XIX. The ivise Poor Mari. 161

the vine ; no more can ye, except ye abide in me." See
John XV. 4, 5, 6.

^ 9. But when a man is truly wretched in his own
sight, and is moved at all times by, and trusts only
in, the heavenly grace of Jesus Christ, beholding
himself out of Christ as nothing, then God graciously
respects him ; \\hich divine respect is never but after
the manner of a God ; it never comes to pass, after a
human manner, and without a secret force and efficacy
attending it ; but is füll alvvays of a real virtue, life, and
consolation. And as none but humble and contrite
hearts are capable of this divine aspect, this heavenly
favour ; so by how much the more clear, more amiable,
and more frequent it is, so much the less do they think
themselves worthy of it.

§ 10. What a noble instance hereof have we shad-
owed out to US in the patriarch Jacob, who pronounces
himself unworthy of all divine and temporal bles ings.
Therefore, according to his worthy example and heroic
pattern, a heart that is truly humbled and contrite before
God, acknowledges himself unworthy of the least heav-
enly Visitation, and is exceedingly abashed to receive
any divine consolation, be it never so little : whence
with vehemence, he cries, ^' O Lord, my soul, thine
haiid-maid is unvvorthy of this thy great love and mercy
which thou hast shewed me in Christ Jesus ; I am less
than the least of all the mercies, and of all the truth
which thou hast shewed unto thy servants ; for behold,
since thou gavest me thy Son for the staff of my life to
walk with, I come with two bands, with the blessings of
grace and glory."

^11. And indeed, if a man should weep a whole sea
of tears, it were by no means a sufficient price for the
least heavenly favour or consolation. Therefore, as is
universally knou n and confessed among us, the grace of
God is merely a most pure and free gift ; and the merit
of man nothing eise but punishment both here and here-
after. This every one kno\vs indeed, through faith, and
also acknowledges freely : consequendy every man is
W

162 The wise Poor Man, Book I.

guilty of bis ovvn misery, and is most graciously pardon-
ed and justified of God ; but this cannot be without ac-
knowledgment, and that not of the mouth, but of the
heart, that so he may obtain the favoiir and grace of
God. Whereupon St. Paul says, *' If I must needs

flory, I will glory of the things Avhich concern mine in-
rmities ;" and gi\es us to understand, that thcrefore he
Would boast of the infirmities A'vhich he feit in himself,
that so the po\^ er of Christ might d\A eil in him.

^ 12. For such truly is the mercifulness of God, as
he vill not see his works sufter corruption : but so
irnich the weakcr the creature is in itself, so much more
fo? titude is there divinely infused into it ; for in the
weakness of the creature, the pov\ er of God is exalted
the more ; according to that which the Lord said un-
to Paul, "My grace is sufficient for thee ; for my
power is made perfect in infirmity." Wherefore by
now much a true Christian is in his own opinion, more
vile and wretched, by so much does God pardon him
more freely, to the greater manifestation of the rich-
es of his glory in a vessel of mercy ; not looking
herein at all to any merit of his ; and so much the
moic does he delight to visit him with the heavenly con-
soiaiioMs, V. hich are infinitely more sincere and noble
than all human joys.

^ 13. Furthermore, it is not he that is poor and des-
titute of all human succourandcomfort, but it is he that
fiom the bottom of his heart, acknowledges his trans-
gression, and is grie^'ed for his sins ; that is, the poor
miserable man in his o\\ n eyes, who is made the proper
subject of divine mercy. If sin were not, vcrily there
coüid be no misery in the World ; and so much misery
could not befal man, but that he is worthy of much
more. Far be it from us then to grievc, because many
heavenly benefits are not bestowed on us ; seeing we
are not worthy even of the Icast of them, no not of the
verv life we carrv about with us. AVhich althoucrh our
ftesh think a very hard saying, yet if we will obtain the
grace of God, die truth is to be spoken ; and eveiy true
pe-.'tent sinner must be a most severe judge and up-
braider of himself. Wherein theo should a man open

Chap. XIX. The ivise Poor Man. 16^

his mouth ? Truly, I think vvhatever man you äre, it is
better for you to say, you can say nothing ; it is better
for you to lay your band upon your niouth, than to open
it at all in your own justification ; it is better for you to
open it only in these two words, viz. Peccam and
Miserere ; that is, Lord ! I have sinned ; have thoü
mercy upon me a sinner. And certainly, God himselF
requires not of a man, but that he deplore his sins, and
humbly crave pardon ; which two, whosoever shall
neglect, he may be said to have omitted the best and
most needful part.

§ 14. Weep not therefore, O man ! for your body,
either because it is naked, or because it is afflicted with
hunger and cold, or because it sufFers persecution, or
because it is restrained in bands, or because it is sick
and weak ; but humble yourself before the Lord, and
send forth tears for your soul, which is constrained to
dwell in flesh and blood as in a house of bondage, and
thereby is rendered obnoxious to sin and death. '' Un-
happy man, that I am !" you must say, ''Oh! who
shall deliver me from this body of sin ?" And this Chris-
tian acknowledgment and consciousness of your own
proper and inward misery, this godly sorrow working
repentance, this thirst after the grace of God, this faith
firmly fastened on Christ alone, opens to you the door
of grace in Christ, by which God comes into your soul.
Be zealous therefore and repent : " For, behold I stand
(saith the Lord) at the door, and knock ; if any man
hear my voice, and open the door, I will come in to him,
and I will sup with him, and he with me." Which sup-
per is nothing verily, but the perfect remission of sins,
as it is joined with divine consolation, and a divine life
and happiness.

\ 15. At this sacred door of faith, our most loving
God, at his own time, meets the wretched soul, and en-
ters in, that he may take possession, filling the same with
inefFable joys ; there it is that the truth arises from the
earth, and justice looks from heaven : here it is that
mercy and truth meet one another ; that justice and
peace kiss each other : here it is that the retuming of-
fender Magdalene, the soul of man, now all broken with-

164 l'lie JVay to a Kingdom, Book I.

in and confiised, and pouring forth tears, anoints the
precious feet of her Lord, vvashes them vvith her tears,
and wipes diem with die hairs of her head, expressing
all the marks of a most profound humihty. Here it is
that the spiritual and m}stical priest, in the hoiy Orna-
ments of faith, öfters up the true sacrifice, even the con-
trite heart and lou ly spirit, ^\ ith the incense of true re-
pentance and contrition. This is the true holy v\ater,
the water of purification, a\ here^^ ith the mystical Israel
are \^^ashed and made clean, by faith and the etiicacy
of the blood of Christ. And thus now, O Christians, it
appears hoAv by the acknow ledgnient of your ouii mis-
ery, and by faith in Christ, you niay attain to the grace
of God : and that b}- how much any one is in his own
judgment niore \^ retched, even so much is he the more
dearly beloved of God ; and shall be by him adorned.
with greater favours and higher blessings.

CHAP. XX.

How by true Contrition a Christian's Life is daily amended, and he
made continually more and more fit for theKingdom of Heaven.

3 COR. vii. 10.— Gofi?/:/ sorroiv worketh refientance tu sahation not
to be re^iented of: But the sorroiv of the ivorld nvorketh death,

§ 1. TRUE christianity consists only in pure faith,
love, and a holy life ; \\ hich hoiiness of life, springing
up in the soul with faith and love, and therewith flowiug
out of it, has its beginning out of true contrition. And
this contrition is never v\ithout a strictand severe knowl-
edge of onc's seif, \\hereby w^ perceive daily more and
more our own defects, and so iire led toamend them day
by day : and thereby we arrive to a participating of the
righteousness and hoiiness of Christ by faith, the vvhich
cannot be obtained by any other means. Wherein, if we
walk, as having the continual fear of God before us, af-
ter the example of good childrcn and loyal subjects, we
must be sure not to nourish any thing that belongs to

Chap. XX. The Way to a Kingdom. 165.

the ficbh. '' All ihings are iawful for me (says the tnie
Christian) but all things are not expedient. Also all
things are indeed lawtul for me; but all things edify;.
not," or make me better: For even as a dutiful son in*-
bis father's house does not all which seems good to him ;
tliough it were even Iawful for him so to do ; but vvarily
observes the will and pleasure of his father, and as it
were, by the eye of his imagination setting him still be-
fore him, consults with him, before ever he come to say
or do any thing : so a true Christian, as the child of God,
will behave himseif in his father's house, vv hich is the
church of God ; will not allow himseif in all things Iaw-
ful, but will chastise his senses with Christian modera-
tion, and will neither do or speakany thing without con*
sulting first his Father in heaven, or without having the
fear of God before his eyes as actually present.

\ 2. Notwithstanding this, it is certain, that for the
niost part, men are without the fear of God ; and thence
it is that they addict themselves so to worldiy j^leasure ;
not knowing, or not considering that it is better far, con-
tinually to fear God, than to wallow in the mire of the
pleasures of this world; for the fear of God is the very
foundation and beginning of wisdom, and of true devo-
tion ; all which the corruption and deiight of this v, orid
utterly extinguishes. For even as by daily contrition,
and habitual mortification of the flesh, man is day by day
renev\ ed, according to that of the apostle, Althougli our
ounvard man be daily hxo\!tx\^yet our mivard man is daily
renewed and repaired, in bearing heavenly fruits and
celestial graces, of an inexplicable svveetness. So con-
trariwise, the pleasure of the world is the beginning of
folly ; and the pursuit after it, is madness : For it brings
with it heaviness of heart, vexation of spirit, and a
wounding of conscience ; yea, so great hence is the
calamity of the sofll, and so heavy the loss of the heavenly
gift, (a loss which necessarily flows from the pleasure of
the flesh, and from worldiy delights) as he that duly calls
the same to mind, cannot but exceedingly fear a«id dread
any of the fieshly and worldiy joys, which serve but to
divert him from those that are spiritual and heavenly,

166 l'he Way to a Kingdom, Book I.

and to qiiench in him thc most sw eet grace of devotion
that bi ings the soul into the kingdom of God.

V 3. Two things now there are \\ hieb, whosoever con-
siders, and seriously ponders with hinisclf, he can be
neither afFected with worldly pleasures, nor moved ^^ ith
OLitvvard calamities. The one is the pain of the damn-
ed ; which ^^ hosoevcr shall consider deeply, it will be
imposbible that he should be ever heartily merry. Thc
other is, the life eternal of the blessed. And whosoever
has but once taken this rightly to heai t, he cannot for
that cause ever put it out of his mind again, norget
quite free of it, do almost ^\ hatev er he can. Neverthe-
less, the levity of our hearts hinders us that we cannot
so seriously revolve hereupon as we ought to do. And
hence it is no wonder, we are both w ithout this w hole-
some contrition and sorrow, and also so vcry ignorant
of, and unexperienced in, the celestial and divine joys.

\ 4. Now it is the proj)erty and marks of a true
Christian, to be ahvays equally minded : For he rejoices
very sparingiy (if itall) in earthly things, being füll of
the divine pleasures, and of life eternal. Neither is he
caiTied away immodei'ately with calamities, or dejected
in adversity, but for thc loss of the soul onh-, which he
bears so, as for that cause all his life-tinie he does not
refuse to account it a thing worthy of lamentation. And
for this only therefore, even for this imniortal spirit, that
it may not be lost, he is concerned. For a Christian, he
knows, loses nothing that is even never so little, of these
frail things which perish, but he shall recei\e for it a
thousand-fold in another world : but if the soul once
perish, it can never be rcpaired, or again recovered.
blessed then is the man that fmds this godly sorrow,
and with that finds the celestial and spiritual pleasure
also. But how often, alas ! do \\ e pcr\ersely and ab-
surdly laugh, when we ought rather !o weep ! seeing
there is no true liberty, no solid delight, no substantial
satisfaction, but in the fear of God, and in a right con-
science : The which, without faith, and ^^ ithout an holy
life, can never be attained nor kej)t. For faith accom-
panicd with this holy divine sorrow, A\hich is wrought
by the Holy Ghost, goes on day by day to correct all

Ghap. XX. The Way to a Kingdom, 10

the defects of man : Which surely means, if any man
neglect, he loses the best cause and best part of Wving ;
forasmuch as theieby he is an adversary to the new life,
he hinders the kingdom of God in himself, he continues
a captive under the chains of sin ; neither can he be set
free from the weight of corruption, nor cured of the
bhndness and hardness of his heart.

§ 5. Whereupon it follows, that he only deserves the
name of a priident and a wise man, who dechnes with all
his might and study, whatever he understands to be an
obstacie to his amendment of life, and to his proficiency
in the heavenly gifts and divine oracles. Neither does
he that is thus minded, determine to flee those things
only vvhereby calamities may arise to the body, and to
the faculties and concerns thereof ; but much more does
he avoid those which he perceives to be grievous to the
mind, or any ways burthensome to the spirit, and an im-
pediment of the souPs spiritual progress.

^ 6. Blessed is the man who flees from whatever may
obstruct the correction of his faults, or stop his progress
in the way of Christ. Blessed and happy is the man
who has learnt not only to avoid all that may hurt his body
and goods, but more especially all that may hurt his souL
For this is the true wisdom ; and to withstand all that
may oppose our true and eternal happiness, is indeed
the true valour, which shall be crowned with immortal
honour. Fear not therefore, but be of good courage ;
yea, be strong in the Lord, and very courageous, that
thou may est observe to do according to all the word and
the law of perfection, which (not Moses the servant, but)
Christ the Son has himself commanded thee. Be a good
soldier of Jesus Christ, and strictly observe all his orders,
not turning from them to the right hand or to the left,
that so you may indeed prosper whithersoever you go ;
when you go forth to batde against his and your enemies,
and in all whatsoever you do. Be of good cheer then ;
for, behold, he will be with you ; and approve yourself
a man of valour, in resisting the wicked world, and the
evil thereof, according to that of St. Paul, *'Be not
overcome of evil, but overcome evil with good." An
evil habit must be overcome with a good one : See yoü

168 The JVay to a King dorn. Book L

despair not hereat : This is a thing not impossible.
For there is no cause why you shoulcl think yourself sick
of incurable or insuperable evils, if you but reflect, in
thc first place, ujxin your own mind, and view there
your own defects in order to a eure ; and do not pre-
sumptuously or over curiously cast a rash censure on
othcrs, or judge of your ncighbour, or take upon you to
admonish him, beibre you shall have controiled and
amended yourself. Your evils at home must first be
overconie, before you ^vill be put into a State to over-
come those that are abroad. Never thcrefore think of
amending others by admonition, by exhortation, by
corrcction, or otherwise, if you have not, by the grace
of God, first amended yourself. The true contrition of
heart is the beginnin i^ of the Avay which leads to the
blessed kingdom of light and love : And happy are you
verily, if you be indeed entered into this \\'ay, and walk
therein as thron srh the vallev of tears ; for you wäll
surely reap in joy at the day of harvest. Others also
shall be converted to God, gladly submitting to walk
with you in this way of holy penitence, when by the
light of your conversation, they shall be convinced that
you are led of God.

^ 7. And if it should happen that diis daily penitence
and Spiritual contrition, beget reproach, and bring evil
reports with respect to you ; and if for that cause, the
good \\\\\ of men grow cold towards you, take heed that
you grieve not at it : but rather complain of yourself, as
becomes a true penitent, and live christian-like, as your
heart desires, and as you ought in all good works, to
equal the dignity of the name of a Christian. For it is
meet for you to be afflictcd by the world, and scorned
by it, that thencc God may dehght in you, according to
that which he himself has declared, saying, *'IdweU
on high in thc holy place ; \\\i\\ him also that is of a
contrite and humble spirit do Idwell." And why ? it
is that he may quicken the humble spirit, and contrite
heart. He says, e\'cn thc high and lofty one that in-
habits ctcrnity, whose name is Holy, says it ; That it is
''to re\ ivc the s]:>irit of the humble, and to revive (and
exhilaratc) the heart of the contrite one.''

Chap. XX. The Way to a Kingdom. 169

§ 8. It is impossible that divine and worldly pleasure
should at one and the same time reside in the heart of
a man : so very contrary they are to each other ; so utterly
disagreeable in their natures, their causes, their efFects ; so
difFerent in dieir ofFspring, and dieir fruits. The pleasure
of the World is begotten in prosperity ; but the other,
which is of heaven, is begotten in adversity. I acknowl-
edge it indeed to be, not only beside, but even against
nature, to rejoice in adversity, accordii.g to that of the
apostle ; "As sorrowful, yet ahvays rejoicing ; as poor,
yet being rieh ; as having nothing, and yet possessing
all things." Notvvithstanding which, I say, the grace
of God does mend, purify, change, and transmute na-
ture : and that hereupon the aposdes so greatly rejoiced,
because they were accounted worthy to sufFer so many
evil things lor the name of Jesus Christ. Wherefore
rejoice, O Christian, and be glad, forasmuch as you also
äre '' counted worthy to sufter shame for his name."
For you are to know that this is the way of the cross of
the Lord, by which a transmutation of natures is efFect-
ed : so that mourning is changed into joy, and joy into
mourning ; life into death, and death into life. Thus
the apostles and primitive Christians rejoiced exceeding-
ly in tribulations ; thus they became rieh by being poor,
and possessed all things by having nothing in this
World : Thus they approved themselves in all things as
the true ministers of God, or as the true disciples of the
Lamb of God, in much patience, in afflictions, in neces-
sities, and in all manner of distresses ; as deceivers, and
yet true ; as unknown, and yet well known ; as dying,
and yet alive to God in Christ.

^ 9. Neither do any true Christians otherwise, who
are by the regeneration become other men ; forasmuch
as they rejoice and are glad in adversity. And indeed,
none of those things that disturb the old man, can ever
disturb the new man, formed after Christ ; who, with
St. Paul, '^even glorieth in tribulation.'' Fora Chris-
tian is a new creature, to whom tribulation itself is joy-
cus. The old creature is troubled at it ; but the new
creature rejoices in it, not only patiently supporting it,

170 The Way to a Kingdom, Book I.

but triumphantly glorying in it also. For the joy most
certainly that is froin above, is more noble than that
which is from below ; and the peacc of God in the soul,
surpasses, beyond comparison, all earthly pleasuies.
This joy, and peace, and pleasure, begotten in the soul,
is that indeed which the world perceives not, as also be-
lieves not ; because it is not of the world ; But which
he perceives very well, who by the contumely and con-
tempt of Christ borne by him, shews that he belongs to
Christ, and not to the world. And hereof if wg be Ig-
norant, and perceive it not in us, let us be fuUy persuad-
ed, that this happens to us by reason of the love of the
World still abiding in us. It is also an infallible mark
that we are not yet arrived to the true huniility.

§ 10. A truly humble man thinks himself worthy of
afflictions and tribulations, and unworthy of divine con-
solations. But by how much the more he thinks him-
self unworthy of these, so much more largely is he vis-
ited of God with them. And the more and oftener he
deplores his sin, the less is he affected to the world. So
that hereby, he at length comes to be a stranger to the
world, and passes through it as unconcerned in it ; be-
ing touched neither with the good, nor with the evil of
it. He has now no longer any afFection left for the
world, or for the things thereof: he pities them, and
mourns over them, that are affected to it ; and not only
so, but it becomes still more grievous and bitter to him
thereby, yea, exceeding bitter. Here a fountain of tears
is opened, and great lamentation, because of his captiv-
ity as in a stränge land. He who considers himself
thence as is meet, finds more wherein to mourn, than
wherein to rejoice : And he also who examines another
man's life, shall gather thence more things worthy of
pity, than of envy. Why did Christ weep over Jerusa-
lem, even Jerusalem \\hich persecuted him, and put
him to death ? Their sins and blindness wcre evidently
the cause of it. Let us then think the same thing of
ourselves, and take up in like manner with him, our
lamentation also even for ourselves, and for others ; since
no other matter more heavy can be, and nonc more wor-

Chap. XX. The Way to a Kingdom. 171

thy of tears will appear to iis, than both our own sins
and the impenitence of the ^vorld.

\ 11. If it came to a man's mind, and was fixed lipon
hini, that he should die presently, and that he was then
immediately to appear and to plead his cause before
God, as often as he in a pensive manner should discuss
the matter with himseif concerning the helps and Sup-
ports of this frail mortal life ; surely he would be abun-
dantly more serious, and more diligent in the amend-
ment of his life, and in all the duties of repentance.
And if, moreover, the same person should call also to
mind, hell torments, he could not then but despise the
World, and in comparison of these, would think all the
afflictions of this world pleasant ; and would gladly un-
dergo them, so he might escape these. From which
consideration we are the more distant, because we are
continually so much inveigled with the enticements of
the flesh, which bewitch our understandings.

\ 12. It behoves a Christian, hence most firmly to
persuade himseif, that if it go well with his body, there
is great danger of its not going well with his soul : And
if he flow in all manner of pleasure of this world, that he
is not a subject so fit tor the pleasures of another. If
the body be pampered, if the flesh be humoured, if the
desires of it be gratified, if the life of it be vigorous, let
him conclude that his spirit then is dead ; but that he
lives, if he crucify his flesh with his desires and lusts ;
forasmuch as the one is the death of the other. Where-
fore if the spirit live, it must needs be that the body
spiritually die, and be offered up a living sacrifice.

^13. Which way of life, howsoever despised by the
World, it has ever been the custom of all the saints, from
the beginning of the world, lo observe ; they eating and
drinking always with thanksgiving, the bread and cup
of tears, according to that of holy David, " Thou feed-
est US with the bread of tears, and thou givest us tears
to drink in great measure. And in another psalm, ** My
tears were unto me my bread both day and night."
This was his daily bread : And this bread of tears,- with
a certain heavenly leaven received into it, faith by a won-
derful sweetness most artf uUy mixes and tempers : And

172 The Way to a Kingdom. Book I.

the drink of tears is pressed froin the tender grapes of
de\'oiit hearts, b}^ true rcpentance, and that sorrovv
which v\orks out a steadfatst salvation. As on the con-
traiy, the sorrow of this world brings forth death, and
all that is hard to this hfe, whether it arise from the loss
of honour, or of temporal and frail goods. And this is
often so Sharp, so bitter, so cruel, and so impatient, as
men frequently catch themselves thereby in a fooPs net,
and so brin«: themselves to their ovvn deaths bv divers
ways : of which diere are not wanting many examples
in the histories both of the ethnicks and of the Christians
so called. But these latter oiight to understand better :
And certainly they cannot but grant it were better to be
more raoderate, and to shew themselves herein better
chiistians, \\ ho know it to be as unworthy their profes-
sion, as it is in itself absurd, for the loss of a few frail
perishing goods, to lose their own souls, which even the
whole World will not recompense. Far be it from us
then, that we should do this for any temporal goods,
and should not mourn or thirst after the eternal ; seeing
the use of the former is most short, and at farthest, ends
with death. For ** w^hen a man dieth, (says the Psalm-
ist) he shall carry nothing away : neither doch his glory
descend with him." Now this law is equally spoken to
all, and the penalty of it takes us all alike by the coUar ;
that is, no less the king than the meanest beggar. For as
the body of the one is, so is also the body of the other ; the
dead body of both putrifies and turns alike to corruption.
** Hence a living dog is better than a dead lion," as says
Solomon. Nevertheless, the Lord will destroy at length
the veil of the shadow of death, which is spread over all
nations, and will s\vallow up death in victory, and will fill
with light and cheerfulness, the faces of them that arc in
bonds among all people, and wipe away the tears from eve-
ry face of him that has believed, asit is written, '* There
shall be no more death, neither sorrow, nor crying,
neither shall there be any more pain : for the former
thingsare passed away.''

\ 14. Therefore remember to carry moderately the
loss of earthly things, and consider that the whole world
js not worth one soul for which Christ vouchsafed to

Chap. XX. The Way to a Kingdom, 173

die. Since if you do not prosecute these frail things
with so unruly and disorderly a love, you will be the
less troublcd at the loss of them ; seeing it is the con-
dition of things loved, that these, when they are lost, are
the more desired. And so the labour of fools affiicts
them, according to the Proverb, which says, Labor
stultorum afliget eos : i. e. The labour of fools is a tor-
menting wheel to themselves ; or as the preacher e.x-
presses it, ''The labour of* the foolish weaiieth every
one of them," Eccl. x. 15. For thus the chiidren
of this present adulterous age and generation gather
goods with great labour, and with no less fear do they
possess them : and then with the greatest grief, part
with them. This is the sorrow of the world begetting
death. But to proceed,

5 15. We read in St. John's revelations, that they that
followed and adored the beast, had no rest : so in like
manner, all they that adore the great and goodly beast
of the earthly mammon, may be said to have norest day
nor night, because they worship the image of this world,
that passes away, and receive its mark, both in their
foreheads, and in their hands. These are a kind of
men most wretched, most unquiet, and most füll of
care and sorrow, whom perhaps we shall not ill compare
to cameis, or mules : For even as these by rocks and
steep hüls, carrying gold, and siiver, and silken gar-
ments, pearls, aromatic spices, and generous wines, on
their backs, draw many attendants and servants with
them for security ; and so at evening Coming to their
stables, all their precious Ornaments, and rieh embroider-
ed clothes-and garments, are taken from them, and they
now being weary and quite stripped, appear to be what
they are, that is, no better than miserable beasts of bür-
den, and there remain now upon them nothing but the
prints of their stripes, and the foul marks of blows to be
Seen : So those, in like manner, who in this world did
shine in .2:old and silks, mpurple and fine Hnen, the day
of their death being come, ha^ e nothing left but the
prints and scars of their sins, through the abuse of the
riches that were committed to them.

174 The Way to a Kmgdoin. Book I.

§ 16. Learn then, O learn to Icave the world before
it leave thee, which will be with most bkter pains : but
to hini vvho does this, and first separates by faith his soul
from the world ; it is easy, I say, for him to be separa-
ted in body from it ; ncither does he grieve at all for
the loss of it. It is a miserable delusion to put this off
to a sick-bed, or to old age. For as the Israelites, when
they were just about to lea\'e Egypt, were daily pressed
wiih greaier burdens by Pharaoh, going about utterlyto
overthrow and extirpate their whole progeny ; so the
infernal Phaiaoh, envying our eternal salvation, when
^^ e are near to death, will be still pressing us with great-
er burdens of this world, and binding us even with
stronger affections to it. For he is wont to infest souls
with so much greater care for, and more rapacious de-
sire of earthly things, at such a time ; which blindness
of old people is so much the more remarkable, because
they cannot carry the least du st away with them, of all
those heaps of money which they have gotten, into the
kingdom of heaven. Since if we know any thing, we
kno^v that ^^'ay is so very strait, that all earthly things
exceedingly hinder the passage of the soul through it.
Well, you grant, that the way is strait which leads to
heaven, as it is written, *^ Strait is the g'ate, and narrow
the way w^hich leadeth to life, and few there be that
find it." But if you \erily indeed believe so, how is it
that you can defer a matter of such importance as this ?
Or think it will grow^ more easy and familiär to you by
so long forbcariiig to acquaint yourself with it '? Cer-
tainly, if it be so very strait and difficult, as even you
youiself make it to be ; so hard to find, and harder to
walk in ; you cannot do better than to get acquainted
with it as soon as possible ; and to omit nothing that
can be done, to get ready for your passage out of this
World, that \\hen you shall depart hence, you may be
received by angels into the everlasting kingdom,
which is prepared for all them that overcome the ^^'orld.

\ \1, As ihe husband-man on the barn-floor sepa-
rates the wheat from the chaff, CAcn so death sets free
the sccd of the faithful souls, from the chaff of the world.
But as for the men of the world, it is othenvise ; they

Chap. XXI. The true Worship of God, 175

are nothing eise indeed, but chafF, carried hither and
thither with the wind. Therefore, do that vvhich } ou
have to do, with all your might, and let not this which
has been here said, depart out of your mind which we
brought out of St. Paul, namely, how that the sorrow
which is according to God, works repentance to a
firm and irreversible salvation, but that the sorrow of
the worid brings death.

CHAP. XXI.

What the true Worship of God is.

I.EV. X. 1, 2. — The sons of Aaron offer ed stränge fire before the
Lord, andßre went out from the Lord and devoured them,

§ 1. THIS fire is calied stränge^ because different
from that which was continually kept burning upon the
altar, and with which, according to the command of
God, the burnt-offerings were consumed ; wherefore it
is a type of a false divine worship. Hence the sons of
Aaron deserved to be destroyed with avenging flames,
because they had violated the divine precept.

5 2. This displeasure of the most righteous God, do
all such in like manner provoke, who from the proper
motion of their own mind, and a singular presumption
of devotion, or religious sanctity, set up a new and pe-
culiar worship of God ; which not being enjoined by
himself, moves him to indignation, anger, and revenge,
because '' God is a consuming fire."

§ 3. Which wrath of the heavenly Majesty, lest we
should also incur, let us consider wherein the true wor-
ship of God consists. For the punishment of tempora-
ry fire, inflicted by God under the Old Testament, upoii
false worship, is to us a proof, that he will also un-
der the new dispensation, take most severe vengeance on
all Strange worship, as with everlasting, so also with
temporal fire, namely, wars and desolations of the earth,

J176 The trne WorsJnp of God, Book I.

and efFusion of blood, no less terrible perhaps than any
burning ^^■hatever.

\ 4. And indeed, the natiire and manner of true divine
worship, will easily appear to iis, bv comparing the two
Testaments. The worship iised under the former dis-
pensation, was all outward and typical, füll of figures
and shadows, exhibiting the Messias as at a great dis-
tance ; pompous also^vith ceremoiiies, which the Jewish
nation was strictly, and according to the rigour of the
letter, bound to observe. In whieh rites and images,
the faithful of that people beholding the Messias, as it
were a-far off, were saved by faith in him, according to
the divine promise. But that which God under the
New Testament commands, consists not in external*
figures, ceremonies, rites, ordinances, and laws ; but is
all inward, requiring spirit and truth ; that is, principally
demanding feith in Christ, because in him was the tem-
ple, altar, sacrifice, ark of the covenant, and priesthood,
with the whole moral and ceremonial law completely
verified and fulfilled. Whence it follows ; that we are
restored into Christian liberty, and delivered from the
curse of the law, and Jewish ceremonies ; so that,
through the indwelUng of the Holy Spirit, with a free
heart, and willing mind, we may serve God, our faith
and conscience not being enslaved by any human tra-
ditions.

V 5. Moreover, to the true, spiritual, internal, and
Christian worship, there are three things principally re-
quired. 1. The knovvledge of God, which never is
without faith. 2. The know ledge of sin, accompanied
with repentance. And 3. The knowledge of grace, to-
gether with rcmission of sins : and these thrcc, that
make up the true worship of God, are one, and yet
three ; in likc manner as God himself hasunity in trin-
it)^ For in the knowledge of God alone is contained
both repentance, and remission of sins.

') 6. Now that kno\\ Icdge of God consists in fiüth,
which apprehends Christ, and in him, and through hini,

* He is here speakinpj of the Judaical ceremonial laws, and of a world-
lysanctuarv, or church : but bis meaning- is not that there should be
nolhin^ external now under the New Testament in the worsliip of God,
such as preaching, sacraraents, &c.

Chap. XXI. The triie Worshlp of God. 177

discerns God : his omnipotence, love, mercy, right-
eousness, truth, wisdom ; all vvhich are God himself,
For what is God ? Surely no other, than pure omnipo-
tence, pure love and mercy, pure righteousness, truth
and wisdom. And the same is to be said of Christ, and
of the Holy Spirit.

^ 7. But whatever God is, that he is not to himself
only, but also to me, by his gracious will made manifest
in Christ. Thus to me is God omnipotent, to me merci-
ful, to me eternal righteousness, through faith and re-
mission of sins ; to me also everlasting truth and wis-
dom. Thus also is it with Christ, who is made to me
eternal omnipotence, the Almighty Hcad and Prince of
life, my most merciful Saviour, everlasting charity, un-
changeable righteousness, truth and wisdom ; according
to that of the apostle, Christ ^' is of God made untous
wisdom, and righteousness, and sanctification , and re-
demption." All which is in due manner also verified
of the Holy Spirit.

§ 8. And this is the true knowledge of God, which
consists in faith. It is not surely some naked sc ience,
buta cheerful, vivid, and effectual reliance, in which I
feel the rays and^influences of the divine omnipotence
really to descend upon me, insomuch that I perceive my-
self by him to be upheld and preserved, " in him to live,
move, and have my being ;" and that I also sweetly
taste the riches of his goodness and mercy. Is it not of
pure love whatever has, by God the Father, Christ, and
the Holy Spirit, been done for you, me, and us all?
What more consummate and more extensive righteous-
ness than that, by which he sets us at liberty from sin,
death, hell, and the devil ? And do not his truth and
wisdom always, and in all things, conspicuously appear ?

§ 9. This then is the true and substantial faith, which
consists in a living and effectual reliance upon God, and
not in any noise and vain sound of words. In this
knowledge of God in faith, we must, as the children of
God, daily make further and further advances towards
perfection. And hence the apostle pours out most fer-
vent prayers, "That we may knowthe love of Christ,

178 The true JVorship of God. Book L

which passeth all knowledge ;" as if he liad said ;
thüugh the whole care of all our life wereonly employed
in learning the love of Christ, } et would there still re-
main a continual and never-failiiig matter for our further
search. Neither is it to be thought, that this knowledge
coiisists in a barren and unactive speculation of the
catholic love of Christ ; but we must, in our own
hearts, partake, taste, and experience the sweetness,
delight, power, and vital influx of this immense love,
thiough the word and faith. Can we say that he has
known the love of Christ, who never tasted its sweet-
ness '? Hence it is by the apostle said of some that had:
learnt it by an experimental perception, that they- had
*' tasted of the heavenly gift, and the good word of God,
and the powers of the world ta comc ;" all v»hich is ef-
fected by faith through the word. The same is also
understood by the " effusion of the love of God in our
hearts by the Holy Ghost ;" in which consists the fruit
and effic:\cy of the w ord of God. And this only is the
true knowledge of God, that proceeds from tasting and
experience, and is founded on a living and operating
faith. And for this reason, the epistk to the Hebrews'
calls faith a substance^ and an e'videJie^ctrt^in and well-
grounded. And this knowledge of God, that arises
from a living taith, is not the least part of that in ward and
spii'itiial worship of God ; as, on the other hand, faith
is a spii itual, living, and heavenly gift, yea, the very light
and power of God.

^ 10. When therefore this tru(? knowledge of God is
attained, by which God presents himself as it were to
be touched and tasted by the soul, according to that of
the Psalmist, '' O taste and see that the Lord is good,'*
it is impossible, but that straightway sincere repentance
must ensue ; that is, a real renovation of minci, and a-
mendment of lifc. For, from a sense and stable knowl-
edge of the divine Omnipotence, proceeds humility,
since he must needs submit himself to the mio:htv hand
of G(»d, who has perceived its irresistible power. From
a taste of the divine mercy arises charity towards our
neighbour : For no man can be uncharitable, who has
experienced the divine compassion. And who can re-

Chap. XXL The true Worship of God, 179

fuse aiiy charitable asslstance to his neighbour, that con-
siders how God, out of his pnre mercy, has bestowed
himself lipon him ? From the long-sufFering of God
Springs a Vvonderful patience towards our neighbour, and
that to such a degrce, that were it possible, a true Chris-
tian could be kiiled seven tinies a day, and as many
times restored to life, yet would he always wiliingly for-
give his murderer, mindful of the preceding boundless
mercy of God to himself. From the divine righteous-
ness comes the acknowledgment of sins, so that with
the prophet Daniel we pra}', confessing, *' Righteous-
ness belongeth unto thee, O Lord, but unto us confusion
of face." And with another prophet, '^ Enter not into
judgment with thy servant, for in thy sight shall no man
livingbe justiMed." And again, " If thou, Lord, should-
cst mark iniquity, O Lord, who shall stand ?" From an
apprehension of the truth of God flows fidelity and up-
rightness towards our neighbour; so that all fraud, deceit,
and iying, is now reUnquished ; the sincere Christian
thus reasoning in himself: 'God forbid I should deal
deceitfuUy with my neighbour, for so I should ofFend
the truth of God, which is God himself ; who having
dealt so faithfully and sincerely with me, it w^ould be
g? eat wickedness, if I should do otherwise by my neigh-
bour.' The consideration of the eternal divine wisdom
produces the fear of God. For he who kno\^'s God to
be the searcher of hearts, viewing its most secret reces-
ses, must needs dread the eyes of that divine Majesty.
*' He that planted the ear, shall he not hear ? He that
formed the eye, shall he not see ? Therefore, wo unto
them that seek deep to hide their counsel from the Lord,
and their works are in the dark, and they say, who seeth
US ? and who knoweth us ? surely your turning of things
upside down, shall be esteemed as the potter 's clay : for
shall the w ork say of him that made it, he made it not ?
Cr shall the thing formed, say of him that formed it, he
had no understanding ?" Isa. xxix. 15, 16. ''Greatis
he in counsel, and mighty in work, whose eyes are open
upon all the vays of the sons of men, to give every one
accordiiig to his ways, and accoiding to the fruit of his
doings. For can any hide himself in secret places,

180 The true Worship of God. Book L

that I should not see him ? saith the Lord. There is
110 darkness, nor shadow of death, where die vvorkers of
iniquity may hide themselves ; for behold his eyes are
lipon the ways of man, and he sees all his goings. Do
not I fill heaven and earth? saith the Lord."

511. And thus much of a true knowledge of God,
in which repentance consists ; and of repentance that
brings renovation of mind ; and of renovation of mind,
which is accompanied with amendment of life. And
this knowledge, together with those things that attend
it, makes up the other part of the in ward divine worship,
and is that sacred fire, by the appointment of God to be
used with the sacrifices ; lest the divine wrath should
be kindled against us, and we be consumed by the fire
of his incensed vengeance.

5 12. The injunction of God to the priests, not to
drink wine or any intoxicating liquors ^\'hen they were to
enter the tabernacle of the congregation, was a type of
this repentance, which in a spiritual sense extends to all
Christians. For if we would enter into the tabernacle of
God, and attain to everlasting life, it is necessary we
should abstain from the lusts of the world, and of the
flesh, and whatsoever tends to bring the mind in subjec-
tion to the body. For the love of the world, love of pleas-
ure, pride, and other vices, are like palatable wine, where-
by the powers of the soul and spirit being clouded, are at
last brought under subjection and bondage to the flesh.
For even as Noah and Lot were so far overtaken with
wine, as to expose their nakedness ; so honour, pleasure,
and riches, like generous wine, invade, assaull, disorder,
and subdue the soul and spirit ; whence a man is pro-
hibited from entering into the tabernacle of God ; that is,
kept back from the knowledge of him, and meddling
with' things sacred, having lost that noble discerning
faculty, that distinguishes between things sacred and pro-
fane, clean, and unclean ; insomuch that he understands
nothing at all of divine and heavenly things, and there-
fore is incapable to instruct in sound doctrine those that
are under his care. The understanding and thoughts of
such are not illuminated with the rays of celestial light ;
but, being overcome, and enraged with the wine of

Chap. XXI. The true Worship of God. 181

worldly lusts, rush headlong, at length, into most abso-
lute and everlasting darkness.

^13. But this repentance, or sincere contrition and
grief for sin, as also true faith in Christ, is naturally at-
tended with remission of sins ; which as it is only to be
obtained through the merit of Christ, so the benefit of
this merit can no man claim to himself, without repent-
ance ; nor consequently, neglecting this, expect the
remission of sins. Wherefore repentance was neces-
sary, even to the thief on the cross, that his sins being
remitted, he might accom}:>any Christ into paradise.
That it was not careless or superficial, but proceeded
from the bottom of the heart, afiected with a hoiy con-
trition, appears from the reproof to his companion ;
"Dost not thou fear God? we receive the reward of our
deeds ; but this man hath done nothing amiss :" and
from his humbie and serious request addressed lo Christ :
** Lord, remember me when thou comest into thy king-
dom ;'' which are most certain proofs of a contrite heart
faithfully embracing Christ.

^ 14. This gracious absolution from sins, which a
penitent heart in true faith apprehends and obtains, sup-
pUes all our deficiencies not yet fully repaired ; and that
through the death and blood of Christ, whereby he suf-
fered for annuUing them, and as it were rendering un-
done all our ofFences, and by his most abundant satis-
faction conquering the power of our iniquities, coun-
terpoising the dead weight. Hence David exclaims,
" Purge me with hysop, and I shall be clean : wash
me, and I shall be whiter than snow."

5 14. Hence also it is, that God is said to forget sins,
and no more to call thcm to remembrance, whenever a
sinner turns unto him ; for whatever is fully and com-
pletely paid, yea, erased out, must needs be buried in
oblivion. But conversion must go before, according to
the Order proposed by the prophet; '^ Wash ye, make
you clean, cease to do evil, and then come and let us
reason together : Though your sins be as scarlet, they
shall be as white as snow." As if he had said : " Ye,
who require your sins to be forgiven, according to my
covenant and promise, go to, if you please, and call me

182 The truc JVorslnp of ßocL Book L

to accoiint. I do not indccd dcny, that I promised you
remisbion of sins ; but on no other terms, ihau your re-
pentance. Where is now your repentance? VVhere
truc and living faith? If you have these, all is well! It
shall not be my fault, if your sins, thoui>;h as crinison ia
gi'ain, i. e. so deeply dyed, that neither heaven nor earth
call blot thcm out, are not pardoned and made whiter
than the snow." Rcpcntance tlierefore, repentance, I
bay, is the true contcssion of sins ; which if you find in
yourself mixed vvith faith, rest assured, that Christ, by
virtue of his death and blood, '.vill forgive you your sins.
Naiuely, that blood, which for us cries unto heaven to
God, and so procures remission of sin.

\ 15. With this sense of sin, vvhen any one is
thoroughly atfccted, he hastens in spirit to those cities of
refuge, whereof thrce, Bezer, Ranioth, and Golan, arc
meütioned by Moses, being by him set apart, to the end
that hc who had unawares killed his neighbour, might
fiee into them.

\ 16. But, alas ! O Lord, how often have we killed
our neighbour with tongue, thoughts, hatred, envy, anger,
revenge, and unniercifulness ! Let us then fly upon rhe
-wings of faith and repentance, to the sanctuary of the
grace and mercy of God, which is the merit and cross
of Christ. By gr^tting thither we are safe, nor will the
revenger measure back unto us in that measure with
which we served our neighbour. For by those three
cities Christ is really shaclowed out, who only is de-
servedlv termed Bezer ; that is, 3.fencedtower^ according
to that of Solomon : " The name of the Lord (Chi ist
Jesus) is a strong tower : The righteous runneth into it,
and is safe.*' He also is the true Ramoth, which word
signifies exalted; according to u hat was declared by
tlie Holy Ghost, that he should be '' exalted and extolled,
and be very high : For in the name of Jesus, every knee
bhouldbow, of things in heaven, and things in earth, and
things under the earth." Nor have v/e anv other Golan be-
sides him ; who, as the original of the word Imports, is no
other than a Jieap ofjtrcours^ andasit wcre a store-house
of cc'lestial gifts. VVhence we read in the Psalms :
"With the Lord there is mercy ; and with him is pleate-

Chap. XXI. The true Worshtp of God. las-

ous^ redemption." And in the episde to the Romans,
** The Lordis rieh unto all diat eall upoii him."

^17. And so nriuch eoncerning the third part of the
inward, spiritual, and true divine worship, which is a
real and experimental know ledge of grace with an inti-
mate sense of the füll and nieritorious batisfactioii of Je-
sus Christ issuing from the knowledge of God ; which
knowledge, in like manner, is the source of repentance,
as repentance is of remission of sins ; which though
three, yet ai^ indeed but one, and are sustained as on a
foundation by the solid knowledge of God.

§ 18. This third part did God shadow out unto us by
the priests, who were to eat of the offerings of the Lord :
by which action nothing eise is intimated, but a suitable
application of the death and blood of Christ by faith.
And whereas this was to bedone in the holy place, here-
by repentance is denoted : For faith, by virtue of the
merit and blood of Christ, renders a man in the sight of
God, no less holy than if he had never polluted himself
with sin ; eoncerning which holy sanctuary, or purifica-
tion, . consider that of the prophet Ezekiel ; *' If the
wicked will turn from all his sins, that hc hath commit-
tM," by such a faith as works repentance, " all his trans-
gressions, that he hath committed, they shall not be
mentioned unto him."

^ 19. And thus the law of Moses is changed into
spirit, or an inward, holy, and new life, and its sacri-
fices into repentance, by ^vhich we offer up to God our
bödy and soul, together with sacrifices of praise, as-
cribing to him alone our knowledge, conversion, justifi-
cation, and remission of sins, that God alone may be all,
bis grace ^vorthily acknowledged, and with thankful
hearts and tongues celebrated to all eternity. This
then, as has so often been already said, is the true wor-
ship of God ; of which also the prophet Micah says ;
*' He hath shewed thee, Oman, whatis good; andwhat
doth the Lord require of thee, but to do justly, and to
love mercy, and to walk humbly with thy God?" O
when, therefore, shall we poor mortals become trnly
penitent, that we may obtain pardon of sins? seemg
without that, it is not possibie for us to arrive at this.

184 The truG Worship of God, Book I.

But how can sins be remitted, where there is no sense of
sin, where no anguish touches the mind, where no hun-
ger of grace is to be found ? And how can he grieve for
sins, that refuses to abandon them, and to change his
life and manners for a better ? May God through Christ
turn US, that so we may be turned !

^ 20. From these things it may now appear, that the
true worship of God is in the mind, and consists in the
knowledge of God, and in true repentance, mortifying
the flesh, and through grace, renewing man after the
image of God. In this order is man made the holy
temple of God, in which, through the holy Spirit, a
worship is performed that is truly divine ; namely, faith,
charity, hope, humihty, patience, suppHcation, thanks-
giving, and the praise of God.

^21. But though this worship and Service has regard
to God himself, and is performed to him only, yet far
be it from us to beheve, that God has any lack of our
adoration or service, or receivesany advantage thereby :
let US rather think, that such is the great mercy of God
to miserable men, as to be willing to impart himself
wholly with all his good things to us, and in us to live,
operate, and dwell, provided we on the other hand are
ready, by the true knowledge of him, by faith and re-
pentance, to entertain him, that in our heart, as in a
work-house, he may bring his own work to perfection,

^ 22. For of God no work is approved and accepted,
but that of which himself is the author in us. There-
fore has he commanded us to repent, believe, pray, fast ;
not that to him in any wise, but to us, the benefit might
redound. For to God no man can give, nor can he take
avvay thing; him none can profit, none can hurt. Gurs
is the advantage if we are good, and our evil returns up-
on our own head. But what härm can you do to God,
if you continue in impiety?

^ 23. He therefore commands himself to be served
on yours, not his own account ; who, being love itself,
herein surely is delighted, and service, as it were, is
done to him, if many are found disposed, to whom he
may impart the streams of his love ; yea, even himself.

Chap. XXII. Marks ofa true Christian. 185

For even as a mother cannot but love the tender Infant
hanging at her breasts, while it lies greedily sucking :
So God is to be esteemed, in his sovereign way, to
take a Singular pleasure in the readiest communication
of himself.

CHAP. XXII.

As a tree is known by its Fruit, so is a true Christian by Charity ;
and by a Life which is truly according to Christ.

PSALM xcii. 12, 15. — The righteoiis shall flourish like the fialm.'
tree : He shall groiv like a cedar in Lebanon. Those that be
fdanted in the house of the Lord^ shall ßourish in the courts of
our God. They shall still bring forth fruit in old age : they
shall befat andßourishing, To shew that the Lord is upright :
He is our Rock, and there is no unrighteousness in him,

5 1. NOT the Christian name, but a Christian iife,
shews a true Christian : let this therefore be the care of
a true Christian, that in him Christ may be manifested,
and made visible to others, by charity, humility, and
benignity of nature. In whom Christ lives not, he, of
consequence, is not a Christian. And this Hfe having
fixed its roots within, the very spirit and heart of a man
must spring from this in ward principle, as an apple
from the internal virtue of the tree. Yea, it is necessa-
ry our life should be directed by the Spirit of Christ,
and fashioned after his example ; according to that of
the apostle : " Foras many as are led by the Spirit of
God, they are the sons of God. Now if any man have
not the Spirit of Christ, he is none of his :" for all life
proceeds from spirit : but such as is now the spirit that
inwardly acts, moves, and governs ia any ; such also
will he outwardly appear to be : from whence it is ev-
ident, how necessary the holy Spirit is to a truly Chris-
tian life ; which therefore Christ has not only command-
ed US importunately to pray for, but has also promised
it ; namely, the spirit of regeneration, by which we are
quickened in Christ, unto a new, spiritual, and heavenlv
Z

186 Marks of a true Christian. Book L

life. And from the life and never-dying power of this
spirit miist spring every cliristian virtue, *'andright-
eousness must flourish as the palni-tree, and like thc
cedai'ofLebanon, which the Lordhath planted."

) 2. Whence it follows, that a man must be first in-
ternally renewed in the spirit of his mind alter theimage
of God ; so that his invvard desires and affections bcing
conformed to Christ, (which the apostle Paul terms '* The
new man created after the image of God") may pro-
duce a suitable Hfe issuing continually out of the heart
itself ; and that the outward life of a man may be noth-
ing but a constant expressiiig of that vital principle
which prevails within. Yea, seeing God, according to
the Psalmist, '' searcheth the heart and reins," it is sure-
ly most reasonable that a man should possess, in the
more secret and retired corners of his heart and
mind, e\en more, than appears in his out ward life, visi-
ble to all.

^ 3. But although in our inward part we attain not to
the holiness and purity of angels, yet it is but just we
should aspire unto it ; seeing God approves the desires
of our spirit, covetous of a fuither purification, " The
holy Spirit also helping our infirmities, and making in-
tercession for us wdth groanings which cannot be utter-
ed ;" yea, the blood of Christ purifying us by faith, so
that we are without spot or wrinkle. In this respect
now we possess not the purity, holiness, and righteous-
ness of some angel, but that of Christ, yea, and Christ
himself. For,

\ 4. We are to believe that this holiness or righteous-
ness which is free, and is upon us bestowed of mere
grace, is far surpassing the purity and innocence of the
very angels themselvcs, as being Christ himself. Yet
notwithstanding it must rcnew our body, soul, and spir-
it ; and clothe us \\\\h a holy life. And this life, though
like a tender palm-tree, must yet daily wax more and
more vigorous in us, and further increase in Christ.
Now so much does any one grow in Christ, as he makes
progrcss in faith, by virtue and a Christian life, and ad-
^ances in holiness. In a word, so far lie proiits as Christ

Chap. XXII. Marks of a tnie Christian, 187

lives in him. And this is to '' flourish like the palm-
tree.''

5 5. For even as the palm-trec, when depressed,
niounts higher, so oiight a Christian to be daily renew-
ed in tending heaven-wards, to strengthen himself every
day with fresh purposes of Walking suitably to his new
name, and with imvvearied endeavours, to avoid a false
and counterfeit christianity ; no otherwise than if he had
this day been first initiated in the principles of true relig-
ion. For as one that enters into an office, has nothing
more at heart than to acquit himself therein with ap-
plause ; so also should we do, who are called unto Christ,
^' with an holy calling." This holy purpose, if it be not
most deepiy rooted in our mind, no amendment of lifc
will ensue, no vigour in piety, no increase in Christ.
Yea, the very quickening Spirit of Christ is wanting.
For such a resolution of doing well, is the work of the
Holy Spirit, and that preventing grace that allures, in-
vites and moves all men. Happy therefore is the man,
whö with his ears and heart is attentive and obedient to
him, and hearkens to the voice of the wisdom of God,
*' uttering her voice in the streets ;" who duly consid-
ers, that all things he views with his eyes, are so raany
memorials of their Creator, by which he endeavours to
draw mankind to the love of himself.

5 6. Which divine drawing and impulse, as soon as
we perceive, we should immediately put our band to the
work, and take care that so precious a moment wherein
the obstacles are removed, do not slip aw^ay. This if
slothfuUy neglected, other days and times may possibly
succeed, in which we cannot think, hear, speak, or do
good. Which being foreseen by the Eternal Wisdom,
she every where calls on us, that by our carelessness we
lose not die time, and neglect not the opportunity pre-
sented.

5 7. Look upon a tree which in the open air expects-
unmoved, and admits readily the light of the sun, and
the benign infiuences of heaven : In like manner also you
are by the giace of God, and celestial powers, incessantly
solicited ; wherefore, let it be, O Christian, your con^

j88 Marks of a tnie Christian. Book I.

tinual care and study, that laying aside all worldly in-
cumbrances, with a heart willing and prepared, you
rcceivc and entertain diein.

^ 8. Call to mind, O man, the shortness of the Urne
appointed for life ! Seriously consider, how many op-
portiinities of doing good, and reducing into practice
the Christian virtues, you have neglected. One half of
your life has possibly been consumed in sleeping, and
the other in eating and drinking, and other natural ac-
tions ; so that when you come to the brink of the grave,
you may be found scarcely to have so much as entered
upon a better hfe.

§ 9. Every onc ought so to live a§ he would wish to
die. If you are al'raid to die wickcdly, lead a pious
life : If } ou desire to leave the world as a Christian, en-
deavour to be one in your life and actions while you are
in it. Now he lives as a Christian, who so demeans
hiniself, as if he were every day to die ; \\ ell-knowing
that a good servant will at all times be ready at the call
of his master. And God, by death as his officer, sum-
mons US all before him.

^10. *•' Blessed therefore is that servant, whom the
Lord, when he cometh, shall find watching : Of a truth,
I say unto thee, that he will make him ruler over all that
he hath." And who is he that watches, but he that
sufFers not himself to be seduced by the world, or its
adorers ? Let us therefore flee from that and these, well
knowing that the manners of the age are as so many un-
profitable shoots and branches ; not useless only, but
hurtful excrescences, oftentimes so far corrupting even
a fruitful tree, that it ceases further to live and flourish.

Chap. XXIII. Friendship ofthe World, 189

CHAP. XXIII.

He that would advance in the Life of Christ, must not entertain
worldly Friendships.

PSAL. Ixxxiv. 1, 2.^-Äbw amiable are thy tabernaclesy 0 Lord of
hoste I My soul longeth^ yea^ even faintethfor the courts of the
Lord : my heart and myßesh crieth out for the living God.

^ 1. YOU will do well to avoid the too frequent fa-
miliarity of worldly men. For as it is never better for
our bodies, than when at home, where they can enjoy
their füll satisfaction ; becaiise we are no where so well
accommodated, as when we are in our own house, where
we have both liberty and power : even so it is ever
best with the soul, when it is at rest in its own habitation
and resting place, \vhich is God. For whenever it wan-
ders forth from this, thither it must return again, if it
will enjoy true repose. Wander wheresoever you will,
you shall find no rest any where but in Hirn ; no liberty
but in Hirn, no power but in Hirn alone ; but your soul
shall attain in Hirn to true liberty and power, and you
shall find certainly that rest which the world cannot take
from you. Wherefore be sure not to scatter yourself a-
broad. It is never worse with the soul, than when it
strays from home : It is never better with the soul, than
when it is ät home ; that is, resting in God its true orig-
inal. For since it is God's ofFspring, it must needs re-
turn to God again, and live in God as in its true ele-
ment ; if it desire to be quiet, and meet with lasting
satisfaction. Because this is the condition of every crea-
ture, which naturally seeks to live in its own proper ele-
ment, and cannot live long out of it. And how can you,
my soul, live out of the divine dement ? Return, O re-
tum to the fountain of your Being, for here will be your
rest, here you will live in your own dement ; here, and
here only, will happiness of life be found for you.

^ 2. Of all creatures this is observed, that they remain
no where so advantageously, as from whence they drew
their original. Thus the sea to the fishes, to birds the

190 Fricndship of t he World. Book E

air, the earth to plants, and God to the soul is the place
of rest, according to tbat of the Psalmist, *'the sparrow
hath füund an hoiise, and the sAvallovv a nest for herseif,
where she may lay her young." And where is that ? It
is cven thine altar, O Lord of hosts, my King and my
God. This, this is the resting-place of the winged soul,
that is as the sparrow that has l'oiind herseif a solitary
j:)lace undcr the very altar, as it werc, of her God, in
A\ hom her lifc and joy are hid.

\ 3. Nodiing is niore dangerons than familiarity with
the World and worldly persons, to the life of a Christian,
who ought to live in God. He that allows a liberty of
wandering abroad to his sons and daughters, creates mis-
chief thereby to himself ; and he, that by giving loose
reins to his tongue and thoiights, sufFers them to run at
large through all the transactions of men, as so niany
circles of vanity, is sure to bring down much evil upon
himself. But assiire yourself, you will decline many
grie^'ous inconveniences, if you endeavoar to confinc
them within the boünds of your oun breast.

k 4. *' In the courts of die Lord our God, tlie plants
of the Lord do ilourish, and are as the cedars in Leba-
non." Now wliat are these courts? They are the inter-
nal and Spiritual festivals and sabbaths of our heart ;
which as Lebanon in the desert, flourish in a solitary re-
tircment of mind, and abstraction of spirit. Labour to
attain to this solitude of spirit, and } ou shall becomc
fit to scarch into yourself, and to contemplate the won-
ders and benelits of God. Thus you will spread abroad
like a ccdar in Lebanus, and being planted in the house
of the Lord, shall flourish in the courts of the house of
your God.

_ry\ 5. Ncithcr are you to imitate at all, those admirers
of subtle inxentions and disputes, \vho take pleasure in
the rcading of nothing but what is fme, delicate, and wit-
ty ; which yct, if rightly considered, deprave rather than
imprpve the mind.- \Vhate\'er docs not promote the re-
posc of the heart, and continual renovation of the mind,
should ncithcr be heard, nor spoken, nor read, nor so
nuLich as cntertaincd in thought by a disciple of Christj
\^o w iü decline many scandals, and avoid many great

Ghap.XXIII. Frimdship of the World 191

inconveniences, by keeping \v ithin the clrcle and circum-
ference of his heart, that wliich ought not to be promul-
gatecl abroad. Thus in the tents of the Lord his God, he
flourishes as agoodly plant, and spreads forth his branch-
es. as the cedars of Lebanon, These tents are the
secret tabernacle of the Spirit, or the inward and Spirit-
ual sabbath of the heart. And the flourishing Lebanon
is the desert, and solitariness of the soul, in conimunion
with God : which solitariness of spirit, you ought dili-
gendy to follow, that you may therein both search and
examine yourself, and contemplate the vvonders of God
in his sanctuary. But those are not to be follovved by
you, who are delighted in reading pretty and quaint
things whereby the heart is more provoked than quieted,
more pleased than amended. Hence whatever does not
further the quietness of the heart, let it be far from your
ears, your niouth, your eyes, and your thoughts. For
the trees of the Lord attend to nothing, but hovv to grow
and profit in Christ. Novv Christians are these trees of
God, that should daily grow and take deeper and decper
root in Christ their life. Hence St. Paul witnesses of
himself, tliat besides Christ^ and him crucified, he de-
sired to know nothing. And this has been the general
method of all the saints of God, who have to the utmost
of their power, endeavoured, by carefully cherishinp-
this blessed tranquillity of mind, and internal devotion,
how they might approach nigher to the angelical manner
of living, and might imitate those heavenly spirits,
who, retreating under the pavilions of the Most Hio-h,
do rest in him alone. Wherefore they strive with all
diligence to live in holy silence, and after a divine man-
ner, to emulate in their worship the celestial and blessed
intelligences, and to hide themselves with them in God
^lone, as in the only centre and sabbath of their souls.
One of whom I have heard say, That so often as he con-
"üersed ivith men^ he was always made kss in some part or
other than he was before: Meaning, that he never left his
conversation with God, to go into the Company of any
vvorldly creature, but that he came out of it not so much
a man, as when he went into it; as being thereby de-
prived of some part of himself.

192 Friendship ofthe World, Book L

\} 6. For since humanity consists properly in the
similitude of God, and therefore God has defined man
to be the Image and likeness of himself ; it follows,
that every one, the more unUke he is to God, the less a
man he is ; and the nigher he unites himself to God,
90 much the more like him does he become. But vvith
God none can be joined, who do not first vrithdraw
themselves from the world. The nature of every seed
is, to bring forth a plant of its ovvn kind : so if the sced
of God, namely, the holy Spirit and divine word, be in
you, you will become a '' tree of righteousness, the
jplanting of the Lord, that he may be glorified." And
ihus will your true humanity be preserved, as you grow
up after his seed, in his likeness, and bring forth fruit
according to the seed of the divine nature, which is im-
planted in yours.

\ 7. Nothing is more frequent, than that some word
or other is dropped in the conversation of men, which be-
ing idle and vain, wounds and pollutes the soul, and
chokes this divine seed. Wherefore there is no man
who has more security, safety, and peace, than he who
keeps at home, and restrains his thoughts, his words,
and his senses from straying beyond their just bounds.
He only deserves to be called a man, whose words and
manners are according to reason. Diogenes the philoso-
pher, being thus accosted by a trifling pretender to wit,
Wihat I am^you are not ; but I am a man, therefore you
are not ; chastising his affected subtlety, pleasantly an-
s\\ered, /"/ ivill be more true ifyou begin ivit/i me,

^ 8. He that will speak \\ eil, let him first learn well
to be silent ; for to talk much is not eloquence, but prat-
ing. He that would rule his heart well, let him learn
iirst to keep it \\ell. He that would know how to com-
mand, must first learn to obey ; seeing it is impossible
he can rule others aright, who knows not how to be
«ubject and obedient to God. He that desires peace
and serenity of mind, let him keep watch over his
tongue, and endcavour to maintain a good conscience.
For an cvil one is like the troubled sea ; yet shall it
find rest, if it return unto Christ by contrition and re-
pcntaucc. The dD'/c which Noah sent out of the ark,

Chap. XXIIL Frkndship ofthe World, 193

not findingany place, returned thither again. This ark
is Christ, and the church, having one only door or
windovv, namely, repentance^ through which we must
go to Christ. For even as the dove did straightway rctire
again into the ark ; so you in like manner must remem-
ber to do ; that is, as oft as, floating in a sea of worldJy
business, you find yourself in danger, you must rc-
tire immediately into your heart, to Christ, lest by being
too much tossed on the billows of the world, you are
altogether deprived of tranquillity of mind.

\ 7. Whilst you converse amongst men, and deal in
afFairs of the world, see you ahvays do it with fear, and
with humility. Avoid all secure and inconsiderate
rashness in acting. Remember that you are like a ten-
der shoot which is tied to a pole, that it may the more
safely spring up : so take care constantly to lean upon
the staff of humility, and die fear of God, lest a tempest,
suddenly arising, lay you level with the ground. Alas 1
how often is a man deceived, whilst too securely and
unadvisedly he rushes into w orldly business, and with a
more than convenient freedom, converses with the
World. Wherefore, persuade yourself it is no less unsafe
trustin g to the world, than to the sea. The extemal
joy of the world, howsoever for a time it may sooth a
man, and may seem to promise every thing prosperous
and agreeable, yet, as the sea by a tempest, it may soon
be disturbed and destroyed, leaving behind nought but
the sting of an evil conscience.

^ 8. But if a man would seek after no pleasure to
himself in what is perishing, but on the other hand,
with a mind at liberty from secular afFairs and cares,
would give himself to divine meditation ; then verily, it
is not to be doubted but profound peace, sweet tranquil-
lity, a joyful conscience, and divine comforts and visi-
tations, would be his frequent entertainment. Yet
must you first remove far from you those delights which
the World aßbrds, if you would have them succeeded by
those that are divine. But whilst we will not be persuad-
ed of these things, it falls out that our conversion,
amendment, and devotion, which we might find within

A A

194 Friendship oft he World. Book I.

US, are, by our being too freely conversant with men,
further lost amongst them. You may find withiii your
breast, vvhat you easily lose in an inconsiderate pursuit
of external things. For what things within are found by
resting, they are by seeking here and there unwarily
lost. And even as a tree no where better prospers,
than in its natural soil ; so does the inward man no
^vhere more happily and sooner grow up to perfection,
than in the most in^vard ground of the soul, where
Christ resides.

5 9. The mind, or conscience of man, is possessed
eitherwith joy or sorrow : this, ifit is kept intent upon
things eternal and divine, will in its turn refresh you
with an inward delight ; but if with external and world-
ly things you pollute it, you will reap inward torment
and abundant sorrow.

^ 10. As often as the soul is in pain, because of its
iniquities, so often does it secretly bewail itsclf. In
this fountain of teai's, it night after night cleanses and
washes itself by the spirit and by faith, through the name
of Jesus ; that it may become holy, and fitter to enter
into the inward sanctuary, and holy of holies, and there
hold secret discourse with its Lord.

§ 11. And because the Lordis "a God that hideth
himself," let the soul approach him in a manner more
secret and remote from the noise of the world, that she
may the more readily participate of his divine Communi-
cations ; and being hidden with him, let her, according
to the psalmist, say, (audiam quid loquatur in nie dom-
inus) " I will hear what God the Lord will in mc speak ;
and, I sought the Lord, and he hcard me, and delivered
me from all my fcars. Also, this poor man cried, and
the Lord heard him, and saved him out of all his trou-
bles. And unto thee \\W\ I pray : my voice shalt thou
hear in the moming, O Lord, in the morning will I di-
rect my prayer unto thce, and will look up." Thus the
further our souls retire from the world, the more famil-
iär they become to God : even as the patriarch Jacob,
when scparated from his children and kinsfolk, convers-
ed with God and angels. For it cahnot be expressed

Ch AP. XXIV. Ofthe Love of God, 195

in words, how much a holy soul, that is sequestered
from the friendship and fellowship ofthe world, is loved
by God and his angels ; seeing they continually delight
in the Company of such an one.

CHAP. XXIV.

Ofthe Love of God and our Neighbour.

1 TIM. i. 5. — Koiv the end of the commandment is charity ; out of a
pure heart^ and of a good conscience, and offaith unfeigned.

IN this assertion, the apostle sets before us the high-
est and noblest virtue, viz. love, and certifies us, con-
cerning it, these four things.

I. The first is, that love is the end and summary of
all the commandments, and the fulfilling of the law : Is
that wherein are comprehended and fulfiUed, all the
precepts of God, both under the first and the second
covenant ; and vvithout which, all gifts and virtues are
fruitless and un profitable.

II. The second thing by him asserted, is that true
love comes ever out of a clean heart : or, the piirity of
the hcart^ is a spring of heavenly charity ; which com-
prehends in it love towards God, which proceeds out of
a pure heart, that is cleansed from the love of the world.
Wherefore St. John wams us '^not to love the world,
neither the things that are in the world," under which
he specifies the lust of thefleshy with the liist oftheeyeSy
and the pr'ide of Vife ; because the mixture of any of
these is absolutely inconsistent with the pure love of
God which has no fellowship with the world, or with
whateveris ofthe world. For, '' if any man, (saith he)
love the world, the love of the Father is not in him ;"
these two kinds of love bemgas incompatible as light and
darkness. And again he teils us, that all that is in the
world, *' Is not of the Father, but is of the world ;" and
that '^The world passeth away, and the lust thereof,"
that is, love out of an impure heart ; but that he that

196 Of the Lon)e of Gody Book L

loves God, from a heart that is pure and doth his will,
shall thereby abide forever, even as God himself, the ob-
ject of his love, abideth forever. Now whosoever has a
heart \^hich is dius purified from all creature love,
clearly discerns how vain and mad a thing it is to set the
heart lipon that which passes away, and cannot be re-
tained ; or fondly to grasp after perishing shadows, and
hold by that which has no durable or abiding substance :
And he can find hence no rest for his soul, either in hea-
ven, or in earth, but in God alone. Whence the proph-
et David, out of this pure heart, is made to cry out,
*'Lord, whom have I in heaven, but thee ? And there
is none upon earth that I desire in comparison of thee."
And therefore, his flesh also and his heart failed him,
when he considered how purely God vrould be loved,
and how there was no rest or satisfaction to be hoped
for, in any creature whatsoever ; and, having bid adieu
to all the creatures, he was now constrained to cry out,
** God is the rock of my heart, and my portion for-
ever.'' This, this is the love which flows out of a pure
heait. And this love it was that made him trust so
firmly in God, as the whole world was not able to move
him ; for he was founded upon a rock. And there-
fore in another psalm, the exulting pleasure and joy
which proceeded in him from such a pure love, is most
powerfully described by him in this manner. *' I heart-
ily love thee, O Lord, even with all my strength do I
love thee, the Lordmy strength, the Lord my rock, the
Lord my fortress, my bulwark and my defence, my
Castle and strong-hold ; my God in whom I trust, my
might and my Saviour, my shield, and the hörn of my
salvation ; my refuge, and my high tower." Such as
this was his pure trust in God, begotten by pure love,
springing up out of a clean heart, that was stripped of
all creature dependence, and could find no manner of
rest but only in God.

in. The apostle in the third place here teaches us,
that love must be out of a good conscience, No\v this
properly concerns the love of our neighbour, and in-
structs US, that man ought to love his neighbour, not for
the sake of interest or vvorldly advantage ; which is a

Chap. XXIV. And our Nelghbour. 197

false love, and out of a bad conscience ; but for the
sake of God, and of his commandments, and out of a
consciousness of our duty, according to the divine Or-
der imprinted in the very nature of things ; as also out
of a true sense both of the natural and positive Obliga-
tion which we have to each other, by sympathy of kind,
and by the will of God. Whence we are con^'inced, that
for the keeping of a good conscience, such as may be
void of all oftence, it is highly necessary not to afflict
one's neighbour wittingly, either by word or by deed,
either secretly or openly, either on a civil or a religious
account ; or from any pretext whatever, to bear envy,
wrath, hatred, nialice or rancour in one's heart agaiust
hinn ; that so one's conscience may not be one's accuser
in prayer before God.

IV. The last thing by the apostle here asserted, is
this, that love must be out ojfaith unfeigned : By which
we are to understand, that true Christian love has always
its root in the sincerity of our faith ; and that whether
it respect God or our neighbour, it will certainly keep
US from undertaking any thing against the true Christian
faith, or the principles of our most holy religion ; and
preserve us from w avering when we are tried- For love
unfeigned, which is grounded in, and rises out of such
a faith as this, is that which will maintain us unmoveable
in every temptation, that we may not deny God with the
mouth or by our conversation, secretly or openly, ex-
pressly or implicitly, in adver sity or prosperity, for fear
or for favour, in a court, or in a prison, upon the cross,
or under transports of consolation ; or for any pretence
whatever, or in any manner whatever, make ship-wreck
bf the faith which has been delivered to us, and which
works by love. And this is the sum of what is contain-
ed in this short saying of the apostle : Of which we shall
now speak more particularly , with respect to each of the
several parts.

^ 1. In the first place then, loi^e^ according to the
apostle, '*is the end of the commandment : " it is a
fulfilling of the whole law ; it is a summary of all the
precepts of Jesus Christ ; it is both the beginning and

198 Ofthe Lo-ce of God, Book I.

motive, and the end and perfectioii of every truly virtu-
ous act. By which we are alvvays to understand, that
love which is out of a right faith. This love, I say, is
the noblest, the best, and the hlghest work and fruit of
faith, which a man can do, and which God is best
pleased with. For God requires no grcat and difficult
work from us, no high matters, orwhatmay exceed our
capacity, to serve him with : Bnt Iias changed the heavy
yoke ofthe old Testament service, and the many com-
mandments and ordinances of that dispensation, into
faith and love, and has given us for this end also the
Holy Ghost, according as we find it written, " The love
of God is shed abroad in our hearts by the Holy Ghost
which is given unto us." So hcre we have the true
spring arid original of this virtue. Love therefore is not
a hard work, or a labour of difliculty ; but is that which
renders a godly, faithful man light and easy, as if he
had no burthen at all. Whence " his commandments
are not grievous," saith St. John. His meaning is,
that they are not so to an enlightened Christian. For
the Holy Ghost makes a free, willing, and a ready
heart : and he is the inspirer of courage v\ hich fails not,
but surmounts all diMiculties, be they never so great.

^ 2. Neither does God require of us great skill or
great ability : It is only love which he will have from
US : Nothing but our love does he ask for : provided it
be ferventand hearty, without dissimulation or disguise,
God is well pleased therewith, and is more delighted
therein, than in all the kno\\'ledge and wisdom, and in
all the skilfulness and mastery that any man upon earth
in his best vvorks can ever express. And verily, where
loveis not, all wisdom, all knouledge, all uorks, and all
gifts, are altogether unprofitable and good for nought :
Yea, he is dead, whosoever lives without love. And
though you speak \^ ith the eloquence even of angels,
concerning heavenly and divine matters, vet if you have
not love, you are but sounding brass, and your seraphic
orator}' is but a tinkling cymbal. And though you
have the revelation of all futurities in the church, and
the iniderstanding of all mysteries, divine and natural,
;ind the interpretation of all languages, dead and Uvuig,

Chap. XXIV. And our Nehhbour. 199

and an universal knowledge of all that either men oran-
gcls can know, whether in the heights above, or in
the depths beneath, and though you have albO therewith
a wonder-working faith, so as by it not only to remove
mountains, but even the earth itself out of its place,
yet if you have not this love of God, all verily will profit
you nothing : all shall cease, all shall vanish away, and
every thing shall come to an end, but love knows no
end. This then is the distinguishing mark and charac-
teristic of a true aud unfeigned Christian. Great abili-
ties are common to heathens and Christians ; gieat
works are common to believers and unbelievers ; great
natural parts, great moral accomplishments, great ac-
quirements of several kinds are alike common to one
and to the other ; only love is the right test of a right
Christian, and separates betwixt the talse and the good,
the counterfeit and the true, the vile and the precious.
5 3. Without it every work is of no mom.ent ; and
with it there is nothing but what is accepted of God.
It makes all things easy, and is heavy to none. It is far
dearer than the arts, and more precious than the wisdom
of the whole world. It is the christian's badge, and the
seal of the Holy Ghost. The sciences without it are
all unprofitable, and all gifts and all works are of no
value. Knowledge is indifferent both to the good and
to the bad ; and learning is common equally as weil to
Christians as to antichristians ; and the works of the
faithful, and those of the infidels may be in every thing
but this alike. It is love alone which is the sure
and certain character of a Christian. Wherefore it v/as
said of old time, " Oh ! how do these Christians love
one another ?" It is love alone which draws us and unites
US tö God, who is love. For we know that God islove,
if we know any thing at all of him : And further, that
he that dwelleth, or abideth in love, dwelkth and abideth
in God, and God in him. Whereupon it follows, that
where love is not, God is not there ; and that he that
abides not in love, has no portion in God, in Christ, or
in heaven, which is the kingdom of love. So then
where love is wanting, there is no good : And where
that is present, there no evil can abide ; forasmuch as

260 Ofthe Loiic ofGod, Book I.

God himself is there present to the soul. Love is
pleasant and acceptable with God ; because it is of his
own natLire : And so is every man that exercises it, and
brings forth the fruit thereof. There is no werk without
it, but is a dead work : And there can be no work with
it, but it is a Uving one. For in this love which is froni
above, there is an endless spring of Ufe ; and heavenly
charity is the communication of the divine life itself, and
an essential ray of infinite goodness.

^ 4. And vvhereas all the arts and sciences, and all the
knowledge and wisdom, which man grasps after, are
not gotten but with great labour and study, with much
care and solicitude, and with the loss of their strength ;
this heaven born love cheers both tllfc body and the
mind, invigorates the spirits, adds vegei'ation, makes the
flo\^'er of life to bud, and meliorates and exalts the soul.
Neither is it loss to any, but rather brings forth most
ample fruit : For love is the reward of the lover ; and
virtue is a reward to itself. But where love is banished,
there corroding envy, with devouring malice, and all
the other furies, come to take their abode : And in
like manner as virtue, born of love, crowns itself with
benefits ; even so vice, on the contrary, being so oppo-
site to this divine birth of love, punishes and torments
itself, and is its own executioner : while love arises
stronger and stronger, exuUs under all difficulties, finds
even in the hardest trials, a most svveet refreshmcnt, and
in the very lion's belly discovers honey and the honey-
comb. And when the othcr faculties of the body and
mind are weakened and tired, are all taint and w earied ;
love faints not, love is ncver weary, nor ever ceases :
Prophecy may pass away, and tongues may cease, and
sciences may be destroyed, and arts may be lost, and the
knowledge of mysteries may vanish away, yca, and faith
itself may also fall ; but this iici^er fallet li^ neither can it
flül; for when all that is imperfect is done away, this
abides forevermore : Because lo\'e is born of God ;
and therefore is accepted of him, and is continually bc-
forc him. For what God will accept, must necessarily
come from God ; since he appro\es nothing but that
which he himself first works in us. And seeing then

Chap. XXIV. And our Neighbour. 201

that God, even our God, is love ; therefore all. whatever
we do, ought to proceed from love, and to move from a
faith of divine Operation, out of a love most pure and
Single, that ^ve may be profitable and serviceable to
our neighbours, for God's sake ; without any petty
prospect of our own interest and gain therein. And
so should our prayers arise in like mann er from love.

^ 5. This should be the spring of them all: and
without we have this, all is but lip-service. He that
loves God, prays well, and praises well : but he that
loves not God, neither prays nor praises as he ought ;
because he neither prays to him, nor praises him from
the heart. What manner of prayer or praises can a
heart pour out to God, which is füll of wrath and ran-
cour, hatred and malice ? Verily, should such a one
recite the whole psalter over every day, with all the pray-
ers and hymns which are found in the whole scripture,
all this would be but a mere abomination before God.
True prayer consists in spirit, in faith, in love : it con-
sists not in words. Think upon Christ, how he prayed :
think, if you can, with what atender merciful heart he
cried, Father, forgive them^ Luke xxiii. 34. He that
loves not God, prays not : but he that heartily loves
God, knows how to pray ; and for him to pray, is both
easy and comfortable. In his heart is the prayer of
peace, and from his Ups goes forth a burning stream of
charity, as having been touched with a coal from the
heavenly altar. His inward eye is fixed continually
upon God, and unto him he sends up a pure and living
sacrifice from a fire within him which is never quenched.
Consequently, he prefers nothing before God, and es-
teems nothing so sweet as communion with him, or so
refreshing as the worship of him, which is perform ed in
truth, by the spirit of holy love. If any man love God,
he will worship him from the heart, and his service
will be most pleasant and delightful : but if any man
love not God, he worship s not God ; yea, though he
heaps mountains upon mountains, yet he serves not
God : and if he says that he does, he is a liar. So
then nothing can ever befal a person better, or more

202 Ofthe Love ofGod, Book I.

profitable, than that this lovc of God should wax vvai'm in
bis heart, and that the fire thereof be kept from going out.

5 6. Faith should do all things in a Christian through
\o\t ; and all the things that are done in him, ought
thus to be wrought by faith united vvith love ; even as
the soul works through the body. As the soul sees,
hears, tastes, smells, and speaks through the body, and
does all things in and through the body to which it is u-
nited : So in like manner should the love of God, as the
soul of your soul, do all things in and through you.
Whether you eat or drink, whether you hear or speak,
whether you commend or reprove any on<^, let all be
done in love, and after the example of our Lord Christ,
in whom the most pure and perfect love wrought all
things. Wherefore if you behold your neighbour, be-
hold him with the eyes of sincere chaiity ; if you hear
him, heai' him with all love and tenderness ; and if you
speak with him, let your speech be made savoury to
him, with the meekness of wisdom, and the merciful
bowels of Christian affection.

5 7. Preserve the root of love always in you by faith,
that nothing but what is good may grow up, and pro-
ceed forth in you, as from this divine root. For so shall
you be assisted to fulfil the commandments of God ;
seeing that they are all comprehended in love. Where-
fore a certain holy doctor spake after this manner : " O
love of God in the Holy Ghost ! which is the ravishing
sweetness of souls, and the divine life of men, whoso-
ever hath not thee is dead even while he liveth ; and
whosoever hath thee, never dieth before God. Where
thou art not, there the life of man is nought but a rest-
less dying : where thou art, there man 's life is made a
foretaste of eternal life." Thus it appears, that charity,
or divine love, is the end, sum, and completion of the
commandments. Wherefore we proceed now to shew,
whence and where it may be expected to spring up.

II.

^ 8. The love of man to God must be ** out of a pure
heai't." The heart of man hence, that desires to love
God, should in the first place be cleansed from all world-

Cha^. XXIV. And our Neighbmr. 20S

ly love, and creature affection ; so shall God be to him
the chief and the highest good : and he shall be able to
say, ^' The Lord is the portion of mine inheritance, and
of my cup : thou maintainest my lot." For he con-
siders, that '' the Lord knoweth the days of the upright,"
being those that love him out of a pure and disinterest-
ed heart ; and that their inheritance, or their good, shall
be forever, because their steps are established by him,
and he delighteth in their m ay. Wherefore it is said
likewise by the Holy Ghost, *' delight thyself also in
the Lord, and he shall give thee the desires of thine
heart." In God shall man only find the desire and joy
of his heart. »

\ 9. God therefore should be the most beloved of our
souls, and our hearts should rest in him, and wait pa-
tiently for him ; because he is our highest and best Good,
the Good of all goods : Forasmuch as he is all good-
ness, and all virtue : even virtue itself ; and all that is
or can be called good, in the truest and most super-em-
inent sense. So that God is the only Good, and there
is none besides him : He is purely and merely good,
purely and merely love. And if it be asked what God
is ? we may well answer, that God is mere grace, love,
friendship, clemency, fidelity, truth, consolation, peace,
joy, life and salvation. Now all these has he laid up in
Christ : and whosoever has Christ, the same has all
these. And if any man has the love of God, he has al-
so the truth of God, with his mercy, his goodness, and
the whole body of the virtues ; for seein g that he loves
God, thereby loves he not one only, but all the virtues,
even as they are in God.

\ 10. So the right lover of God loves all that God
loves ; and has an aversion to all that God has an aver-
sion to. He likes and dislikes all things, even as God
likes and dislikes them. Hence if any man love God, he
must love also righteousness, seeing that God is right-
eousness itself. And therefore should he have a love
for the truth, seeing that God is truth, very truth itself.
Moreover, this being so, man ought to love and delight
in mercy ; seeing that God is mercy, yea, very mercy
itself. Also a man ought for the same reason to have

204 Ofthe Lotse ofGod^ Book I.

a love für, and delight in, meekness and humility ; see-
ing that hereby there is a conformity to the meek and
humble will of Christ. And on the contrary, God's
triie lover cannot but hate all iingodliness, and have an
abhorrence for all the works of unrighteousness. For
that M'hich is unrighteous, is hated of him, because
it is against God, and is the enemy of God and the
work of the devil. Thereföre the lover of God hates
alie; forasmuch as the devil is the father of lies, and
a liar from the beginning. Moreover, he must needs
hate unmercifulness, impatience, pride, blasphemy, and
other sins ; because they are part ofthe devil. And
M'hosoever lovcs sin, as for instance, a lie and injastice,
this man is a son of the devil ; according as it is writ-
ten, he that committeth sin, that is, with an aiFection
for it, is of the dcuil, or one of his cursed progeny ;
and according to the words ofour blessed Lord, " Ye
are of your father the devil, and the works of your fa-
ther ye will do." The reason whereof is thus given :
" He ^^•as a murderer from the beginning, and abode
not in the truth, because there is no truth in him." So
every one that loves and makes a lie, or pursues in his
heart any other w-ickedness, is of his father the devil,
and does the ^\ orks of his father, because he has part
of his father in him, '' who sinned from the beginning."
And he that lo^•es and does righteousness, is of his fa-
ther, the most righteous God, and is righteous even as
Gcd his father is righteous ; and consequently the
v/orks of his father he will do. And if any man love
our Lord Jesus Christ, and respect him as his Redeem-
er and Saviour, he also cannot but love the example of
his most holy life, particularly his meekness, his lowli-
ness, and his patience ; he cannot but wish and endeav-
our to transcribe and imitate these, with all other vir-
tues, graces, and beauties >a hich he loves in him ; be-
cause his image is engraven deep upon his heart, and
he is madc by love a son of God.

^ \\. But you must remember that you pray toGod
for this love, which is out of a pure heart, who, through
the love of Christ, will most freeiy and readily enkindle
the flames thercof in your heart, whereby you shall receive

Chap. XXIV. And our Neighbour. 205

a name among the sons of God ; if you pray to him for
it, and cease not to importane him, by the ofFering up to
him from your heart every day, yea, every hour, and
every moment, in a constant habitual resignation of
your will, to be disposed of by him. And if it happen,
that your love wax cold and m eak at any time, rouse up
your heart, faint not, but stir up the gift of divine grace
within you, and never be hereby discouraged : And
should you, through the weakness of your love, some-
times fail, yea, not only fail, but also fall too ; get up in
the name of God, rise again and go to work, and renew
the acts of 3-our love. For in as much as you are sen-
sible of this your coldness and weakness, be assured that
the eternal iight of divine love is not extinguished,
though it be a little eclipsed ; and therefore never doubt,
but that God, your most gracious and tender Saviour,
will enlighten you again, and fire your heart with his
love, as in the days of his first espousals to you ; so that
you may sit again under his shadow, and rejoice in the
iight of his countenance. Yet however it may be with
you, you must be sure to abide humble ; and whenever
he shall visit you again with his gracious consolation,
and shall inflame your heart with his love, you should
pray to his holy Majest}- incessantly, that he may never
at any time hereafter suiFer the bright fiame of divine
love in you to be quenched. Thus much of love out of
a pure heart, which is purified from the love of the
World and of the creatures.

III.

5 12. The love of man to his neighbour must be out
of a good comcience, The love of God and of our neigh-
bour, is one, and they cannot be separated. True di-
vine love cannot be better manifested and proved, than
by loving our neighbour. Hence then, *' If a man say,
I love God, and hateth his brother, he is a liar ; for he
that loveth not his brother (or neighbour) whom he hath
Seen, how can he love God whom he hath not seen ?
And this commandment have we from him, that he who
loveth God, love his neighbour also." Which is, " A
new commandment (saith our Lord) give I unto you,

206 Of the Love of i^od, Book I.

that ye love one another, as I have loved yoti." He
that lo\ es God, \^ ill love his brother also, who was made
after ihe Image of God. For the love of God cannot
dwell w itli one that is a man hater ; nor abide in a heart
that is leavened ^vlth hatred and imcharitableness. And
if yoii have no pity on your brother, whoni you knovv^ tö
stand in need of your help, how can you love God, who
needs not any thing that is yours, and has commanded
you to express your love towards him, bythemarks
thereof to your brother ?

i 13. 1. Faith unites to God, love unites to our
neighbour. And even as a man is made up of body
-and soul, so do faith and love : that is, the love both of
God and of our neighbour, make up a true Christian.
Thus he that dwells in love, dwells in God. And see-
ing that God takes no delight in the death or evil of
any, it follows, that he that loves in like manner, is of
one heart and mind w ith God ; and he that does not so,
is against God, and has not the mind of God at all in
him, but is God's enemy while he is his neighbour's.
He doubtless is an adversary to God, that is an enemy
to mankind.

§ 14. 2. Furthermore, it is the property of this love
to bewail and compassionate the infirmities of others ;
forasmuch as they represent to us, as in a glass, our own
])roper defects, and bring to our memory the most in-
iirm condition of our humanity. Wherefore when you
see anodier o^'ertaken in a fault, consider that you also
yourself are but a man ; and endeavour, if possible, to
restore this your neighbour in the spirit of meekness.
Forinasmuch as you bear his infirmity and his bürden,
you by so doing ßilfil the Icnv of Christ, which is the
perfect law of love ; w hereby we are obliged to receive
one another, and to lx?ar one with another, as Christ also
receivcd us, and bore with us, to the glory of God ; in
all patience, humility and gentlcness, with brotherly
kindncss, as cousidering ourselves, lest we also should
bc tcmpted.

^15, 3. And such especially as sin, not out of ma-
licious vvickedness, but merely through weakness of
oatiue and inadvertence, and return again to thcm-

Chap. XXIV. And our Neighbour. 207

selves, and acknowledge their fault, and both rebuke
and punish themselves for it, purposing never to do so
more ; these verily are to be pitied, condoled, and as-
sisted. These you must receive with all tenderness and
meekness, even as your gracious Saviour has received
you ; that v\ ith one heart you may glorify God together,
who is the Father of all mercies and consolations in Je-
sus Christ. He that does otherwise, shews that he has
nothing in him of the merciful and forbearing Spirit of
Christ, whom he professes to call Lord. For when a
man is hastily for punishing the faults of his neighbour,
without mitigation or compassion, and judges him with-
out commiserating his case, it is an evident token, that
such an one wants the merciful love of God, and is
void of the Holy Ghost, and has not God with him.
And onthe contrary, a Christian, being one thatis anoint-
■ed with the Spirit of Christ, is for treating all men as
one that has a fellow-feeling with them, is for bearing
with them in sympathising mercy, and for aiding them
to the utmost of his power, in merciful love ; accord-
ing as was the manner of Christ, and as he has set an
example for us to follow, whence it may be known that
we are his true disciples. For this is the touchstone
whereby every one is to be tried, whether he be of God
er not, whether he be a true or a counterfeit Christian.
Now, if any man finds that he has not the love of his
neighbour abiding in him, let him know for certain, and
be fully assured in his owh mind, that he has not the
love of God remaining in him ; because it is not possible
to sever one of these from the other. Yea, let him fear
therefore that God himself has forsaken him, and that he
is without God ; because it appears that he is without
his love. Are you then afraid, that you are without the
love of God, and consequently without God ; consider-
ing that this love does not rightly manifest itself in the
fruits thereof towards your neighbour ? You do well to
be afraid, and to be sorry from your heart : Repent of
your misdoings ; heap for the future, all proper obliga-
tions of love upon your neighbour ; if you have offend-^
ed him, make haste to be reconciled with him, and
leave nothing undone on your part, to return into higj

208 Of the Love ofGod, Book I.

favour. Which being faithfiilly done by you, God vvill ,
esnouse himself to you in love. Aiid whatsoever atter
this you shall do in flüth and charity, is, and shall be
accounted untoyou, good, holy and divine. Moreovcr,
bv reasoii of the inherent love of God in you, you will
be made ready to embrace every one in love and mercy,
wkh joy : neither can any thing be more acceptable and
deliglitful than for you to do good or to be exercised in the
acts of beneficence, through that love of God, which nowd
dwells in you : For even as it is with God whom you •
love, who says of himself by the prophet, ''I willre-
joice over them todo them good :" So it must likewise,
and so it will be with you, if he dwells in you, and you
in him, through love. But,

§ 16. 4. Without love, all is diabolical that is in
man ; without it all is fundamentally evil. Neither is
there indeed any other cause why the devil can do no
good, but because he is utlerly desütute of love, both
towards God and towards his neighbour ; and hereupoa
all that he does, is fundamentally evil, and evil altogeth-
er. Whence he seeks and designs in all whatsoever he
sets about, to do nothing eise but God's dishonour, and
man's destruction ; and that he may be able to bring his
enmity to effect both against God and man. And there-
fore he seeks out such envious and malicious hearts,
through which he may work out his malice and wrath.
And hereby it is manifested who are God's children,
and who are the devil's. See 1 John iii. 10.

IV.

5j 17. Love must htoiit of faith iinfeigned ; and be-
ing so, it puts no difFerence, for the sake of God, be-
tween what is bitter and sweet, painful and joyous, for
the present ; but loves them and embraces them alike.
It rejoices in adversit}% even as in prosperity, and faints
not when it is tried. The man that hcartily loves God,
is well pleased with every thing wherewith God is well
^pleased. And he that has a love for God, cannot but
' also have a love for his cross, which he has given him
to bear. Let us then look to Christ our Lord, and be-
hold how v\ illing he was to take his cross upon him,

Chap. XXV. Charity to our Neighhour, 209

because it was God's will he should. For *' I have a
baptism, (saith he) to be baptized with : And, oh ! how
am I straitened (and in pain) tili it be accomplished."
In like manner have all the holy martyrs carried after
him their cross with joy. For to them that ijnfeignedly
love God, out of a sincere faith, it is not hard to bear
their cross, forasmuch as their cross is Christ's yoke.
The loadstone draws to it heavy iron : And shall not the
heavenly loadstone, the love of God, draw that also
which is heavy to it ? Shall it not lift up after it the bür-
den of our cross, as if it were most light and easy, if our
hearts by love are lifted up to God ? And if sugar can
make that sweet which is not so in its own nature, shall
not the sweetness of divine love make the cross sweet,
let it be in its own nature never so bitter to the flesh ?
From hence is derived the high patience, and exceeding
joy of the blessed martyrs ; in that God gave them plen-
tifiilly to drink of the fulness of his love, whereby they
were transported out of and beyond themselves.

CHAP. XXV.

Of Love towards our Neighbour.

2 PET. ii. 19.— -0/* lühom a man is overcomey of the säme ia he
brought in bondage»

5 1. AMONGST all kinds of bondage, there is none
more hard than to be under the bondage of the pas-
sions : but of all these, nonc is so cruel as hatred. He
that is overcome by this passion, is under the most de-
plorable bondage that can ever be conceived : and he
that hates his brother, let him be never so great or rieh
in appearance, is the worst and vilest of slaves. Noth-
ing is more noble or free than love, whether it respect
God or our neighbour : nothing is more ignoble, or
base, than the contrary afFection. Hatred sufFers noth-
ing, is kind to none, yea, not to itself ; it envies every
one, and is puffed up with pride and arrogance ; it be-
C c

210 Charity to our Neighhour, Book L

haves itself most unseemly ; it seeKs its own most pre-
posterously ; it is most easily provoked to its own (as
well as others') hurt ; it thinks evil of all, and will be
sure to give to all the wrong bias ; hatred rejoices not
in the truth, but rejoices in iniquity, and in lies ; hatred
bears with nothing, and nothing bears with it ; it will
endure nothing, it will believe nothing, it will hope for
nothing that may scrve to render a man easy. Verily,
there is no tyranny like to this, no servitude to be com-
pared with the subjection to this most hateful passion.
It will fail every one that trusts to it : and whosoever is
overcome by it, however he may promise himself lib-
erty, has nothing but bonds and fetters to boast of, and
is a servant of corruption to the very meanest degree ;
even so far as to sink beneath human nature, and to be
only fit to be chained up with wild beasts. For it cap-
tivates the understanding, drags the will, harasses the
memory, scourges the conscience, and stigmatizes the
inward man with the mark of the wicked one. And
whosoever bears this mark, and abides in uncharitable-
ness, the same is undoubtedly a most vile bond-slave,
and his condition of servitude more wretched, and more
inhuman, than that of those who are condemned either
to the mines or to the gallies. Nothing can exceed the
evil, the hardship, the inhumanity hereof ; for it is the
root of all the evil, the hardships, and the inhumanities,
which are exercised by men one upon the other. And
besides, it fatigues, frets, and binds all the powers and
forces both of body and soul, wherever it domineers in
any ; and so lea\'es a man not so much as the least
thought free. But he that exercises love towards his
neighbour, and that remains in charity, the same is free
in mind ; since he is not the captive of hatred, nor the
sÄ'vant of wrath, envy, pride, lying, and slandering,
which are confederated with it for mischief, and tyran-
nize cruelly over poor slavish minds, which are brought
into bondage by them. Whereas none of them but flee
from generous minds, and can by no means abide with
humble and loving souls. From all which he therefore
beiiig set free by charity, out of a generous and pure
heart, sufiers not himself to bc brought agaiii into die

Chap. XXV. Charity to our Neighbour, 211

slavery of these, but remains a freeman of Jesus Christ,
through the spirit of liberty. For " where the spirit is,
there is liberty." Whosoever then walks in the love of
Christ, the same is no longer a slave of sin, or a bond-
servant to carnal aftection. For he by the spirit of the
love of God, and by a hfe of divine charity, is set free ;
being purified thereby both from the love and hatred
which are after the fiesh. Thus is he made the Lord's
freeman ; because this love of God abides now in him,
which is the highest libertj\

§ 2. Now we see that the love of God is stretched
forth over all men ; which not only in his word, but in
all nature also, he bears testimony to. We are all
equally covered with the heavens, and have all the use
of the sun, the air, the earth, and the water ; both they
of high and they of low degree alike. And the very
same mind that is in God towards all mankind, ought
likewise to be in us : And so ought our mind to be af-
fected towards our neighbour, as he has set us himself
an example. Concerning which universality of the di-
vine charity, you are not to say, it has happened merely
because God would have it so ; but that by his exam-
ple, he might teach, and manifest that he regards not one
more than another, but loves all with equal affection,
Forasmuch as with him there is neither respect of per-
sons, nor prerogative of dignity nor merit ; but in
Christ all are one, there is none better than another.
He has loved us all in Christ, with the very same love :
and he beholds no worth, or excellence, or beauty in
any : but beholds every one alike in Christ. Which is
for our instruction, that as he shews himself towards us,
such ought we likewise to be, and to carry ourselves
towards our neighbour ; because after the same manner
as we shall deal with them, God will also infallibly deal
with US. For this is the law that he has given to every
one, and whereby we shall be tried, our own consciences
acquitting or condemning us.

\ 3. Which law God wrote in our hearts, that he
might convince us, with what mind he was himself äf-
fe cted towards us : and then, lest we should be mista-
k en and overtaken unavvares^ to teach and admonish us'

212 Chority to oitr Neighbour\ Book I.

herebv% how we oiight to carrj' ah\'ays the same mind
towards our neighbour, without respect to any man's
pcrson. AVherefore he that would know what respect
or favour he is in with God, need not gofar to inquire :
It is siifficient for him to ask his own conscience ; for
that will teil him presently, just according as his mind is
towards his neighboin\ And so hercby he may be able
at all times to gather how God Stands afiected towards
him, and in ^> hat State he is. For like as we have done
to our neighbour, e\'en so it is meet that God should do
to US also, and mete unto us, as we shall have meted
unto others. Let us not therefore fail to do to our
neighbour, as we would that God would do to us. For
*' with the merciful man God will shew himself merci-
ful : and with an upright man, he will shew himself up-
right." But with him that is unmerciful and perverse,
God will in like manner shew himself even as he in his
heart is afFected towards his brother, and fellow-servant :
This David had experience of, when he said in spirit,
*' with the pure, thou wilt shew thyself pure ; and with
the froward, thou wilt shew thyself froward ; for thou
wilt save the afflicted (and humble) people, but wilt
bring dowTi the highlooks." All things therefore what-
soever we would that God should do for us, let us be
ready always to do even so for them, as far as is in our
power, who were created after his image. And never
let US forget, that with what judgmcnt we judge our
neighbour, we shall also be judged of God : And with
what treatmcnt we treat him, we ourselves shall surely
be treated by the Just One, in the day of his accounts.
Nothing is more certain than this. On this depend the
law and the prophets, as etcrnal truth has told us. And
in this sense we come to understand, how God is good
to the good ; but a consuming fire to all them that have
enkindled the hellish fire within their breast. According
to the disposition of your own heart, even so will you
find God to be to you : He melts the wax, but he hard-
ens the clay ; he humbles himself to the humble, and
has compassion on the compassionate ; but the proud
he tramples on, and is averse to the averse. Wherefore
be that loves not his brother, loves not his own soul ;

Chap.XXV. Charity to our Neighboui\ 213

neither does he deserve to have God his friend, that is
an enemy to his neighbour.

^ 4. Now seeing that God has no need of our works,
as our neighbour has, it appears that charity towards
our neighbour is given us in charge, that it might be
to US as a loadstone, whereby to attract us to God, and
as a most certain evidence of the divine charity which is
in US, or of our love towards God. For if these things
were otherwise, God would not have so directed the
act of love to our neighbour, as to a certain scope and
end, nor have bound us to this, as to a law, but that we
might know his love to us thereby, thatis, as we should
ourselves prove the same mind every hour and moment,
to be and act in us toward our neighbour ; and so ap-
prove ourselves the children of our Fathcr which is in
heaven, who makes his sun to rise alike on all, and sends
his rain on all without exception.

§ 5. Wherefore though Christ Jesus his Son, by his
death, once sufTiciently made satisfaction for the sins of
the whole world, and for all men therein ; for which all
men accordingly ought to give thanks ; yet no man caa
Warrant this to himself, who is not first reconciled to
his neighbour. For all mankind, under the person of
the wicked servant in the parable, are described ; who
when he had not wherewith to pay, the King freely
remitted him all his debts ; but vihen he afterwards
behaved himself so cruelly towards his fellow-servant,
the King revoked this his pardon, condemning the said
wicked servant, by reason of his hard usage of his
neighbour. Which parable Christ concludes with this
notable farewell : '* So likewise shall my heavenly
Father do . also to you, if ye from your hearts forgive
not every one his brother their trespasses." Moreover,

^ 6. Like unto that, is this other saying of our
Lord : " What measure ye mete unto others, the same
shall be meted unto } ou." Whereby it appears, that
man was not created for himself alone ; but for his
neighbour also. Since so strong is the commandment
of loving our neighbour, that whenever it is broken, the
very end of our creation is thereby broken in upon and
violated ; and God thereupon draws back his love from

214 Charity to oiir Neighhour, BooK'l?

US. For as man withdraws his love from his brother,
so God in likc manner withdraws his love from that
man, and according to the same measure. Give there-
fore, and it shall be given unto yoii : forgive, and it
shall be forgiven unto } ou : }'ea, be sure to give good
measure, prcssed down and s/iakcn together : and leam
to forgive, not only sevcn times a day, but seventy times
scve?!, when your brother trespasses against you. See
that you do not with your wrath provoke the love of
God, and so oblige him to proceed w'wh his justice ; by
whose most just decree the uncharitable servant is there-
upon immediately condemned. Let this be well re-
flected upon. And if we should call such things to
mind, as are contained in this parable of our blessed Lord,
I dare say, we should never be long angry with our
neighbour ; neither should the sun go down upon our
wrath. For it is intruth a most horrible thing, that the
precious merit of Christ, whereby he satisfied for the
wholc \\ov\d fuUy, and wherewith (after the example of
that King) of his mere grace, he remitted all our sins ;
I say, that this his merit should become of no efFect to
US, if we do not pardon our brother, as we expect par-
don from God ; and we be entirely cut ofF from all
benefit by it.

^ 7. Although this law may seem hard : yet so it is
written ; and it so binds, as God, v/ithout the love of
our neighbour, will not accept to be loved by us. And
if we become irreconcileable, God also will be irrecon-
cileable to us. Neither are we to think, it was for other
reason that man was not created one of a better mould
than the other ; but that one should not insult over
another ; so that as twins of one mother andone father,
we should all live lovingly and peaceably together. For
as we are all descended from one Father in heaven, even
God ; and from one father on earth, made after his im-
age, even Adam ; and as all of us have one and the same
mother, the earth, from \\'hose womb we were produced,
and to which all return again, that they may be born
thencc a second time, when the appointed measure
shall be fulfilled : even so ought we in all brotherljr'^

Ch AP. XXVI. Whyour Neighbour is to be lonjed, 215

love, to abound each one to another, and " to owe no
man any thing, but to love one another." And,

§ 8. If any man hate and despise bis brother, him
God does also hate and despise ; because as he has fiil'
filled his lan.v, who loves his neighbour ; so he that hates
another, has broken the ijohole law, For which reason
he well deserves the hatred and contempt of God, who
in his Word most severely has forbidden it : And conse-
quently the uncharitable person is hateful and abomina-
ble to God, is deserving of eternal condemnation, and is
altogether excluded from the merits of Christ Jesus.
Neither can it by any means come to pass, that a heart
that is at enmity, without mercy, and without humanity,
should participate of the blood of Clirist, which was shed
out of mere love : seeing that out of the parable afore-
said, it is manifest, that God was less ofFended at the
debt of ten thousand talents, than at the unmercifulness
and cruelty of the fellow-servant. Wherefore let us then
never forget, but daily remember that saying of our
Lord : "So likewise shali my heavenly Father do also
Hntoyou."

CHAP. XXVI.

Wherefore our Neighbour is tobe loved.

ROM. xiii. 18. — Oive nothing Co any man^ but to love one another,
%For he that loveth his neighbour y fulfilleth the law.

5 1. HE AR the words of the prophet Micah, in-
structing us by w^ay of question and ans wer: " What
good things shall I ofFer unto the Lord ? shall I ofFer un-
to him burnt offerings with calves of a year old ? can
the Lord be pleased in thousands of rams, or in ma-
ny thousands of fat he-goats, or with ten thousands of
rivers of oil ? shall I give my first born for my trans-
gression, and the fruit of my body for the sins of my
soul ? (Answer) I will shew thee, O man, what isgood,
and what the Lord requireth of thee : Even to do judg-
ment, and to love mercy, and to walk humbly with thy

216 Why our Neighbour is to he lowd. Book T.

God." By which judgment or justice, the prophet
teaches us wherein the true worship of God properly
consists ; not in ceremonies and sacrifices, which are able
to confer nothing on God, because all is his own ; nor
in i"mman offerings, which he requires not, but rather
abhors, because they contain the reproach of Jesus
Christ, the great propitiatory oblation which God ap-
pointed to take away the sins of the world ; but in pure
faith, which from the visible eflect of it, the prophet here
describes in this form, To do judgment^ that is, by the
exercise of faith in righteousness, in charity, in mercy,
.(which is better pleasing than all sacrifices) and in humil-
ity, contrition, and self-abnegation, according to what is
written, " The sacrifice of God is a troubled spirit ; a
humble and a contrite heart, O God, thou wilt not de-
spise."

\ 2. To which divine worship and service, consisting
in the inward centre of the heart, and exerting itself in
faith, charity, and humility, St. Paul powerfully exhorts
US in his cpistle to the Romans, whose admonition we
ha\'e here prefixed, which contains in it both the praise
of charity,and the perpetual debt to our neighbour ; with-
out which it is impossible to serve God aright. It is fit
therefore, and right, "to owe no man any thing, but to
love one another," ahvays remembering, that " love
worketh no ill (as he saith) to his neighbour :" And that
*' therefore love is the fulfilling of the la\v'." For cer-
tainly there is no other way but this of serving God, to
whom we can approve ourselves by nothing but Ijy what
we in our own consciences allow, and he himself works
in our hearts : So that to serve God, is nothing but to
serve our neighbour, and to do him all the good and
kindness that w e are able. To this love of our neigh-
bour, the apostle inciting us, uses an argument that is
most plausible and powerful tothose who are desirous to
lead a Christian life : He calls it a breviary of all the vir-
tues, and Tufulßllifig of the law : Not that we are able
possibly, by any acts of charity, to fulfil the divine law,
or that we can gain eternal liie thereby ; but itinsinu-
ates to US, the noble bounty and majesty of this most
^xcellcnt virtuc, and inflames us to love it with all our

Gh AP. XXVL Why our Neighhour is to he lo'üed, 217

desire, as it descends from God : For both our right-
eousness and happinessare purely and solely foundedou
the merit of Jesus Christ ; ^\'hich merit we apply to our-
selves by faith, and out of which faith, the love totvard
pur neighbour flows, and with it all other virtues ; whicli
virtues therefore are rightly called the fruits of rigliteous-
ness, or justice, to the praise and glory of God, who
Werks them in the soul. For they are the offspring of
that pure love, which is begotten in the heart by faith,
and fructifies from the centre of a divine seed that is
sown in it by the great Seeds-man ; who went forth to
sow^ in the ground of human nature. From this cen-
tral seed of holy love, as the same is by faith received
and cherished in the soul, do all the Christian graces and
virtues spring up, to the glory of the Divine Sower.
Thus i^,. justice re-established, the law fulfilled, God
honoured. Seeing then the dignity of this virtue is so
exceeding great, it may be worth much labour to seek
more arguments and motives to draw us to the love and
pursuit of it.

^ 3. The first and strengest of all, in my opinion, is
that which St. John uses, " God is love, and he that
dwelleth in love, dwelleth in God and God in him :" For
who would not wish to be in God, and remain in him,
and that God in like manner shall be and remain in him ?
and who, on the contrary, \voiild not abhor to be in sa-
tan, and to have satan dvvelling in him ; which is as oftea
as charity is repulsed, and as barbarity and hostility are
thereupon admitted to dwell in our hearts. For as it Ts
the delight of God to be with the sons of men, and to
save them from death and destruction ; so contrariwise,
the devil is a devourer of men ; and he that dvvells in
hatred, dwells in the devil, and the devil in him. Who-
soever therefore abides in love, need not fear the" devil,
or any evil ; because God abides in him.

^ ,4. To which bclongs that also of St. John, '* He
that loveth is born of God, and knoweth God.''
Whence he that loves not, is bom of the devil, *and
knows (or is well acquaintcd with) the devil. So in
this is made manifest w hether they be the sons of God,
D D

218 Why our Neighbour is to he loved. Book L

or of the de\ü. And can there be any thing more de-
sirable than to be die sons of God, to be begotten of God,
and to know God truly and experimentally ? But who-
soever has bis heart void of charity, and has not by ex-
perience known the force of it, or its life, nor tasted its
gifts, or its goodness, gentleness, long-sufFering, and pa-
tience, this man does not know God, who is charitv, For
the knöwledge of God and Christ is known by experi-
ence, and by a real feeUng and seeing that Christ is
mere love and perfect meekness. Whence it foUows, that
he that is v. ithoiit charity, is without Christ, according
to that of St. Peter, who told his converts, That if they
had charity, this woiild not leave them empty, nor with-
out fruit, in the knöwledge of the Lord Jesus Christ :
*' For if these things (saith he) be in you, and abound,
they make you that you shall be neither barren nor un-
fruitful in the knöwledge of our Lord Jesus Christ,'*
2 Pet. i. 8. So that in this, as was aforesaid, " the chil-
dren of God are manifest, and the children of the devil."

) 5, And Christ himself says, " By this shall all men
know that ye are my disciples, if ye love one another.'*
Since to be the disciple of Christ, it is not sufiicient to
be a Christian in name, and in outward profession : but
it behoves him to be much more, even to believe in Christ,
to love him, to foUow him, to live in him ; to take counsel
with Christ, to listen to Christ, and Christ alone ; to
feel himself inwardly loved of him, and to participate
with him in all his goodness, and in the fulness of his
grace and love. Which love of Christ whosoever has
not abiding in him, this man verily is not of Christ : for
how should Christ know him who is destitute of Christ ?
For even as an apple by its sa\'our, and a fiower by its
smell is known ; so a Christian, or a true disciple of Je-
sus Christ, is known by his love.

§ 5. Boldly therefore, and without the least doubt, or
hesitation, the blessed apostle St. Paul affirms, saying,
alUgifts imthout charity are nothing : Which is also
anotherground, or motive, for our desire of, andpursuit
after, this excellent gift. And in truth, neither the
knöwledge of divers tongues, nor miracles, nor the un-
derstanding of high mysteries, nor any such like spirit-

Chap. XXVI. Why our Neighbour is to be loved. 219

ual good tliings, demonstrate a good Christian, as has
been shewn ; but faith only which works by charity.
Without it all is nothing. Moreover, God commands
not hard things, as to work miracles, but to exercise
charity and humility : neither in the day of judgment
shall it be demanded of you, how you have been versed
in the arts, tongues, and sciences, or what great spiritu-
al gifts you have been possessed of ; but whether you
have pursued charity through faith ? *' I have been hun-
gry, (saith our Saviour) and thou gavest meto eat," &c.
Mark his words. And blessed Paul writing to the
Galatians, also witnesses, that *' In Christ Jesus neither
circumcision availeth any thing, nor uncircumcision,
but faith, which workethby love."

5 6. Furthennore the words of St. John are by no
means to be forgotten, which roundly teils us, *'Ifa
man say, he loveth God, and hateth his brother, he is
a liar : for he that doth not love his brother whom he
hath scen, how can he love God whom he hath not
Seen ? And this commandment have we of God, that
he who loveth God, love his brother also." And this
one thing they all unanimously teach, that the charity
and love which is towards God, cannot consist without
the love of, and charity towards our neighbour also,
For he that loves not his neighbour, is an enemy to
God ; for he that is man 's enemy, is also God's enemy ;
seeing that God is the lover of man. Moreover,

^ 7. Love is the first and the great law of nature,
from which flow all good things to mankind ; and with-
out it mankind would perish of necessity. When any
good thing happens to man, it proceeds from love.
Whereupon St. Paul calls charity, or universal love, the
bond of perfection ; that is, when it is without all dissim-
ulation : and does also in another place declare in ex-
cellent words, and in a most magnificent oration, the no-
ble fruits thereof. And our Saviour himself likewise
teaches to the same effect. ** All things whatsoever ye
would that men should do to you, do ye the same unto
them : For this is the law and the prophets." And
this the very heathens, not having the law, w^ere taught
by nature : whose famous adage, or sentence^ is out of

220 Why our Neighhour is io he lo^oed, Book I.

Ihe Said law of nature written in their hearts, from their
school, viz. That which you nDould not should he done
10 yourselj] do not the same to another. Which most
excellent admonition, the emperor Severus, a prince
most praise-worthy, daily had in his moiith, and caused
it to be inserted into his written laws. But besides,

\ 8. Love is also a beautiful image, and lovely fore-
taste of eternal life ; wherein the saints mutually
love each other sincerely, receive singular delight one
froni another, and converse together in a wonderful and
ineffable concord, and inexpressible sweetness, afFec-
tion, cheerfiilness, mildness, and courtesy. Whoso
therefore desires to have, as it were, a certain antepast,
or fore-supper of the eternal beatitude, let him study
love, wherewith he shall be delighted with singular
pleasure and affection in the most inward ground of his
soul. For,

5 9. The more pure, fervent, and fruitful your char-
ity is, so much the nearer it approaches the divine na-
ture ; because in God, in Christ, and in the holy
Ghost, charity is most pure, most fervent, most fruitful,
and most noble. Therefore that love will be pure when
we love not for private profit, but only for the cause of
God alone ; who we know in like manner loved us, and
took delight in us most pure, for no good of his own, but
for ours. And if any man do not so, but love his neigh-
hour for his own particular profit, his love is not pure
and divine ; wherein also consists the difierence betweeii
heathen and Christian charity. Hence they that work
all their virtües, seeking after their own private gain
and honour, do as it were cast ink upon ivory ; they
blot their best deeds, and deface that which is most ex-
cellent, being rightly done ; but the Christian loves his
neighbour, God and Christ, gratis and generously,
without any ignoble or selfish ends ; and thus is his
love preserved pure and sincere, A\hich is true love.
And love is true and unfeigned, when there is no hy-
pocrisy nör dissimulation in it : for love is born in the
heart, not in the ups and tongue, whereby so many, alas !
are deceived. And this love as it is pure, so it is also
ihost fruitful ; for nothing is more fruitful than love ;

Ch AP. XXVI. Why our Neighbour is to be lo'^ed, 221

sceing that all seeds are made to fructify by it. Hence is
love very fitly called the fruitful mother of all the births
both in heaven and earth. And love is then certainly
fruitful, when it brings forth by the holy Ghost, all the
■fruits of righteousness from the heart, which is divinely
impregnated with its seminal principle, or source.
Lasdy, love is fervent, when it vehemently drives on
the lover to act vigorously for the good of the beloved ;
when it is accompanied with abundant mercy and com-
passion ; and when the affairs of our neighbour go as
near to our heart as our own, so that we be ready even to
'* lay down our very life," if need were for him ; yea,
what is more, to be annihilated too, or excluded at
least our heavenly lot, after the example of Moses and
Paul, who thus wished to be, as it were, accursed for
their brethren, and to let go their own portion in the
'blessed kingdom, for their sakes. Thus generous and
noble is true charity, which is always pure and disinter-
ested. And what can there be in love more noble, than
such a disinterestedness as to sacrifice our all ?

^10. Whereupon it follows, that we ought even to
love our enemies, according to our Lord 's command-
ment : '* Love your enemies, do good to those that hate
you, and pray for them that persecute you, and revile
you, that you may (by a love that is so perfectly free
from selfishness,) be the children of your Father which
is in heaven : for if you love (only) them which love you,
(are ye not herein selfish ? and therefore) what reward
have you, (or shall you have ?) do not the publicans the
same ?" In this therefore consists the excellency, pre-
rogative, nobility, and high dignity of a true Christian ;
namely, to subject nature to this divine principle, to
tame one's flesh and blood, and to overcome the world,
with the evil that is therein, by goodness. It is more-
over the commandment of God in Exodus xxiii. 5,
" If thou meetest with thine enemy's ox or ass going
astray, bring him home. If thou seest the ass of him
that hateth thee, falling under his bürden, thou shalt
not pass by him, but thou shalt succour him." Now
what means this ? What care has God about dumb
xreaUires? Blessed Paul, admirmg atthis, writes, " Hath

222 IVhy our Ncighbour is to be lo'öed. Book f.

God care of oxen ? And dodi he not speak diis con-
cerning us much more ?" And he thence, according- to
the Word of God, gives this in charge, *' If thine eneniy
hunger, give him meat." Which is as muchas to say,
thoiigh he be thine enemy, treat him as thy friend, and
endeavour to make him so by all possible means, heap-
ing as it were coals of lo\ e npon his head. Wherefore,
lest we might think it sufficient not to hurt our neigh-
bour, we are commanded moreover, to do good to him,
to Support him, relieve him, and cherish him with food
and helps convenient for him. Which, if any man con-
temn and refuse, this man cannot be the child of God,
er a member of Christ, because he loves not his neigh-
bour, be he friend or enemy. Whence also,

§ 11. He that exercises not Christian charity, separ-
ates himself from the spiritual body of Christ, which is
the church ; forfeits his right to all tiie privileges of this
body, and loses thereby all the merits of Christ, accord-
ing to that which is writtcn, *' One Lord, one faith, one
baptism." For even as the members do not, vvhen
pulled off from the body, participate of the life and boun-
tiful influence of the head and heart, but die, even every
member by itself that is so separated : as many as live
not in charity, because they separate themselves from
their head, Christ, and from his fountain-heart, do not
participate of, nor receive his life, his lively motions, and
bis fulness ; but are dead, according to that of St. John,
*'He that loveth not his brother, abideth in death.'*
Since whatsoever ceases to have union with the principle
of life, the same is dead : And whatsoever has no com-
munion with them that live by virtue of this vital princi-
ple, has no fellowship with life, butmustabide in death.
Wherefore he that abides not in Christian love towards
his brother, is separated thereby fiom the body of
Christ ; so that he cannot partake of the privileges there-
of, neither is to be accounted as a member of his church.

\ 12. Last of all, we are to owe nothing, but to love
one another, because by this love of the brethren, the
praycr of a Christian ascends to heaven ; because by
prayer, all good gifts are to be obtained of God, and
without prayer, all helps and consolations are looked for

Chap. XXVir. Why an Enemy must he loved. 223

in vain ; and because God Almighty gives ear to no
prayers biit those that are grounded on faith and charity,
according to that saying of Christ: "If two of you
upon the earth consent together, whatsoever they shall
desire, it shall be granted unto them by my Father
which is in heaven." Come then, let there be this con-
sent and agreement amongst us ; let us meet together
in the name of our Lord, and in the Spirit of his love ;
let US live together in charity, wherein is peace and
tinion : For vvhere peace is, there is the God of peace ;
and where he is, in that place has the Lord commanded
his blessing and life forevermore.

CHAP. XXVIL

Wherefore our Enemies are to be loved.

Xatt. V. 44, ^S—Love your enemies^ bless them that cutse you,
do good to thofie that hate you, and firay for them that p.ersecute
you and revile you : that ye may be the children of your Father
which is in heaven,

^ 1. THE first cause for which our enemies ought to
be loved by us, is, theexpress commandment of God by
his Son, {I say unto you,) for which he gives no other
reason, but " that we may be the sons of our Father in
heaven," (that is) of him that loved us when we were yet
hiis enemies. As ifheshould say, unless you love your
enemies, you cannot be the children of the heavenly
Father, nor inheritors by consequence of the kingdom
of heaven. And he that is not God 's son, what father
shall he have ? Is he from above, or from below ? To
which commandment therefore of our Lord, since ex-
ceedingly few of us are obedient, it is manifest how fcU*
we are from bringing forth the fruits of the children of
God : for if we were his children, then would we not
fail to use charity towards our enemies, that so we
might shew ourselves like unto him.

^ 2. Neither would we then longer abide in death, as
knowing that ^' he that loveth not his brother,'' accord-

224 Wliy an Enemy must he loDcd. Book I.

ing to the Observation a little before made, " abideth iq
death :" for he has not in him true life, which life is of
Christ, and is spiritual and heavenly, and consists in
faith toN^ards God, and in charity towards our neigh-
bour, according to that of the blessed apostle, " We
knou tliat \\^ aie translated from death to Hfe, becaiise
we love the brethren.'' Whereupon it is manifest, that
the fruit and testimony of our Hfe, and quickening in
Christ, is brotherly charity : and on the other band, that
the hatied of our neighbour is death. So that whosoev-
jer dies in hatred to any one whatever, he abides iu
death, and thence shall die the second death.

5 3. Nay, all his good works, ifaman hate his neigh-
bour (as his constant attendance at divine worship, and
obser\ation of the commandments of God) are in vain,
according to that of St. Paul to the Corinthians, " If I
give (and distribute) all that I have to feed the poor, and
gi\e my body to be burned, and have not charity, it
profiteth me nothing." For if any man abide in death,
then are all his worifs no other thandead works : l^t
him do >vhateyer he will, it is all lifeless, ai^d to no
purpose, so long as he does it not from a jdiviiie princi-
ple of life and love abiding in him. Now he that has
not charity, and so forgives not his neighbour that may
have trespassed against him, but counts him unworthy
of remission ; thereby shews tliat as he himself abides
in death, so all his works are dead also, and without the
least savour of life according to God.

^ 4. Moreover, it is the property and evidence of a
noble, great, and god-like mind, to pardon injuries.
For let US behold God, both how long-suffering he is,
and consider how suddenly he is reconciled. Let us
bchold Christ, the Son of God, how amongst his raost
heavy torments, and most inhuman pains on the cross,
he interceded w ith his Father, for the forgiveness of his
enemies ; and reflect how like a patient Lamb he did not
so much as once open his mouth against them in his
just defence. Let us contemplate the Holy Ghost, who
for no other cause seems to have appeared in the form
of a dove, but that by such a representation he might
teach US the dove-like meekncss and lenity, and recom-

Ch AP. XXVIL Ifhy <sin Enemy mu^'beloved. mS —

mend sweet simplicity of manners. Behold Moses,
with what patience he did bear the reproaches of the
people, wherebj he deserved this praise, " Moses was a
most meek man, above all men which were upon the
face of the earth." Behold David also, with what len-
ity of mind he heard Shimei cursing him, by retiirning
no other answer to his bitter revilings äiid slanders, thau
this submissive one, *' So let him curse, because th£
Lord hath said unto him, curse David." Whereupon
he gently rebuked the sons of Zeruiah, that were for his
proceeding against him, according to the rigour of jus-
tice, adding, '' Who shali then say, wherefore hast thou
done so ?" And let him alone, and let him curse on»
Whereby the greatness and generosity of his soul were
made evident according to that of the poet,

Quo quisque est major, magis est filacabilis ira :
£t facilea motua mens generosa capit.

Which will bear to be thus rendered:

In sordid souh may pride \^ith an^er livt t
But generoüs itii^ds tah ^i^fly forgive.

Sinceso much the greater as any man is, so much the
more easily is he to be entreated and pacified ; and in
gentle measures and methods acfcording to him ddes
true generosity of mind display itself. And another
says to this effect : It may be accounted possibly a
mighty thing to get the victory over others, and to be
able to quell the fury of a multitude ; but it certainly is
a much greater victory to overcoüie your ownself, to
subdue your own flesh, and to still and compose the
raging of all yoür passions and lusts.
^ -." t .■: , •■

For he that with himself döes first begin,
The laurel shall from greatest Victors win.
And noblest triumphs he is sure to find,
"Who governs well the kingdom of his mint!.

Which the morälists have thus expressed^ viz.

Ardua res vicisse alioe : Victoria major
£sti animi ßuctua com/ioiuiise suo9»

E E

226 Why an Enemy must he loved, Book I.

That is,
Others to conquer, 'tis but conquest small :
Thyself to conquer, is to conquer all.

Or thus,

Self-conquest shall from all the laurel g;ain :
And virtue shall the brightest crown obtain.

This was the general sentimentof the ancient Gentiles,
both philosopheis and poets, by the iight of nature.
Whence they likewise teil us, to spare ihem thatare un-
der, and bring down the pride of the haughty ones, are
glorious actions indeed, in men truly great and honoura-
ble : According to that well knoMii saying,

Parcere subjectis, and debellare sufierbos^
Hoc est in magnis gloria magna viria»

In English thus,

They that are to the conquer'd kind,
The greatest glory always find.
For they the greatest heroes are
That monsters q^uell^ and victims spare.

For it is a great matter, said a wiseman, and glorious,
to overcome a potent epemy : But it is a greater much,
and a more glorious by far, for a man to overcome him-
self. And one also well says, true charity knows none
to be angry with, but one's seif. For it ervuieth not^ and
thinketh np evil,- Whence likewise it is ^said,

Lovc the greatest cönqueror is,
While friends it makes of enemies.

True love teaches us to bear with others; but never
with ourselves. True peace consists not in having a
great deal of good förtune, but in meekly bearing that
which is adverse and cross, and in a contentedness under
all estates,; Publius said excellently well, Ipgenuitas
non recipit contumeliam ; that is, Nobiltty is not even
capable of reproachy or of being afFronted : Thereby
meaning true nobility of the mind, and generosity of the
soul, w hich delight to exert themselves in a masculine
and heroical patience, taking no offence at any, in like

Chap. XXVIL Why an Enemy must be lonied, 2S7

manner as they give none to any ; biit rejoicing to pass
over and pardon vvhatever may be committed against
our ownselves. And agreeable to this, also Seneca,
Si magnanimus fueris^ nunquam jiidicabis tibi con-
iumdiamfieri. That is, If you have greatness of mind
in you, never \^'ill you resent what by others is done
against you, whether it be by reproachful and contu-
melious words or actions. For should a mad man rail at
the sun, and curse him for giving no light; yea, should
he reproach him as if he v. ere nought but mere darkness
itself ; yet would not the sun be for this at all darkened,
but would nevertheless continue on his course, and en-
lighten the world as before. Even so do you also in
like manner, remembering that saying, Genus magnum
'Dindictcs est ignoscere ; or, there is no sweeter or better
revenge than to forgive : And reflecting, that it is a royal
part to do good and to suffer ill.

\ 5. Such wise and noble rules of life as these, many
excellent persons among the heathens practised ; leaving
US thereby an example to shame us, who fall even short
of them. Thus Pericles the Grecian orator, having
heard a man upbraiding and reproaching him for the
Space of a whole day, night coming on, did kindly
entreat him to be brought into his house, and there in a
most friendly manner entertained him, lest he should take
any härm, M'ith no other reflecting w^ord but this added,
" It is easier to speak evil of virtue, tlian to possess it.'*
Thus Phocion, the prince of the Athenians, when he
had deserved exceedingly well of his country, by his no-
ble exploits for it, but through the envy of some against
him, was adjudged to death, and was about to undergo
the sentence, when he was asked by one present, if he
"^vould command him any thing to his son, generously
made answer, '' Nothing eise, but that he never take in
hand to revenge this injury, which I suffer of my
country." Thus Titus, the emperor, when it was told
him, that two brethren did affect the empire of Rome, and
that they had formally conspired his death, and had even
bound themselves to do this, by an oath ; made yet no
scruple to bid them both to a supper with him, whereat
he expressed all the marks of royal grace and kindness

228 Why an Enemy rnust he loued, Book L

tow ards them ; and on the morrow went along \\\X\\ them
to thc theatre, and set himself betwixt them to behold a
play; widi which admirable clemency of his, he over-
came their improbity. Thus also when it was told to
Julius Cesar, that Cato, the wise counsellor of Rom^-,
his Chief enemy, had laid violent hands on himself;
*' He hath bereaved me, (saith he) of the greatest victory
that ever I had : For 1 had fuUy decreed with myself,
freely to pardon him all the injuries he had ever done
me."

V 6. But most of all, who %yould not the extreme pa-
tience, and Superlative meekness of the Son of God him-
self, move to forgive and love his enemies ? For neither
this of Cesar, nor any of those of the heathens whom I
mentioned, nor any even of the sainis, did in any degree
come up to equal him. Sii^ce what greater injustice and
barbarity can be thonght on, than that the Soa of God
should be so miserably and so radely handled by men,
be made their laughing- stock, be scourged with stripes,
be crowned with thorns, be spit upon ; and lastiy, be
nailed on the cross ? Oh ! what an extreme impiety did
he, out of his gveat and mere favour, most compassion-
ately forgive ! Oh ! how did he pardon his most bitter
and most barbarous enemies, crying, '* Father, forgive
them !"

^ 7. And truly to this very end our blessed Redeem-
er has set his example before our eyes, that it might be
an ever-living mark to iis in our whole life ; by which
vvhatsoever v^'as proud or lofty in us, might be depressed
and abased ; whatsoever was weak should be strength-
ened ; whatsoever was unprofitable, should be made
profitable ; whatsoever was crooked, should be made
straight ; w hatsoever was defective, should be supplied :
lastl) , -whatsoever was wicked or depraved, should Idc
corrected.

\ 8. This blessed example then let us constantly be-
hold, that we may be conformed to it. For w hat pride
of man is so cruel and intolerable, that cannot be healed
with the extreme humility of the Son of God ? Or, what
covetousness is so great, that cannot be sanctified with
the poverty of Clirist ? what wrath so vehement, that his

Chap. XXVIL Why an Enemy. musi'be lo'ved. ^230

jneekness cannot moüfy ? vvhat desire of revenge so bar.
barous, that his patience cannot assuage and reconcüe ?
V/hat inhumanity so great, which Christ with his charity
and benefits,'so great and so many, shall not expel ? Last-
ly, vvhat heart so hard, that is not molUfied with the
tears of Jesus Christ ?

§ 9. Novv who would not wish to be made like him,
and to represent him in humiUty, poverty, nieekness, pa-
tience, and charity ? Oh ! who w^ould not bear his most
lovdy image, who loved his enemies to so high a de-
gree ? Or, who would not wish from the bottom of his
heart, to be Hke God the Father, and his Son, and the
Holy Ghost, and to carry within him the excellent image
of the Holy Trinity, which chiefly consists in love and
forgiveness ? For it is the principal and highest of all the
divine properties, to have mercy, to spare, to pardon,
and to be gracious ; whereupon it can no way be doubt-
ed, but that is the most noble and highest of all vir-
tues, by which we becom.e most like unto the most high
God, and to the worthiesi and the highest persons in the
World, called by his name, ra est eminent in praise.

\ 10. Lastly, the highest degree of valour, and of sol-
id honour, and virtue, is for aman toovercome himself;
and consequently to forget injuries, pardon ofFences, and
exercise clemency. He is stronger that overcomes
himself (said a wise heathen) than he that overcomes
strong walls : there is no valour can exceed it, and no
virtue can go higher : With which that is a-kin in the
Proverbs, viz. *' A patient man is better than a strong
man, and he that ruleth over his own mind, than one
that overcometh cities." And that of the poet is not
unlike to it :

Fortior est gut se, quam qui fortissima vincU
Mania : nee virtus altior ire fiotest,

Which may be thus, I think, expressed.

The man that towns and kingdoms doth subdue,
Shall not be half so great, my friend, as you :
If that yourself youbravely conquer can ;
By this you'il prove yourself the greater man.

230 Why God is to be lovcd, Book I.

For virtiie cannot ascend higher than this : There is not
a higher Step in the soiil's ladder of ascension : there is
no dcgree aboveit ; nothing can be greater, or morc
heroical, if it rests in God, and ends in God, and is ful-
filled in God.

CHAP. XXVIII.

Wherefore the Love of the Creator should be prcferred toall

Creatures.

1 JOHN ii. \5.'-—Ifany man love the ^orld, the love of the Father is

not in him.

^ 1. THE heart of man is of such a natura and prop-
erty, as it cannot cease to love ; and therefore one man
loves God, and another loves the world, and another
himself. Whereby appears the absolute necessity of
love, this most noble of all the passions or afFections
implanted in man by God, and enkindled originally by
the Holy Ghost ; and being so noble, it ought to be
bestowed in the study and seai'ch only of the chief good,
and given up entirely to God, by an eamest seeking
daily of him, that he would vouchsafe to rekindle in us,
the fire of this divine love, day by day, more and more.
For he loved us first ; and if his love tow ard us mcet
with love again, the same does more and more ardently
embrace us ; love mutually begetting love, according to
that of St. John, "He that loveth me, is loved of my
Father."

h 2. Now in whomsoever the love of God is, they are
disposed to Io\'e all men, and not only to \x\sh well to
tliem, but do them also all proper acts of beneficence,
which is the property of the \o\t which is grounded in
God, and consequently they will circumvent no man,
nor hurt any one in word or in deed. But for the most
part, men, alas ! are so fascinated with the love of the
World, asthey never admit the love ofGod into their
heart : And hence that which they do openly in their
hypocritical love towards their neighbour, is but a falsa

Ch A p. XXVIII. Why God is to he loi^ed. 23 1

shew, they being seekers herein of their own gain or
advantage, and not of him or his. Whereas it vvere
surely much more meet for us so to love the world,
that no injury might be done thereby to the divine love,
nor to the way and means thereof, that the course of it
might not be any ways impeded ; especially seeing there
is so great vanity and vileness of the vvorid, and so great
eminency and majesty of God, that no comparison can be
cver made betwixt them, For even as God infiniteiy
excels all his creatures, so does the love of God in holi-
ness, nobility, and dignity, excel all the love we have to
any creature, and leaves it as it were behind, at a most
exceeding great distance, not to be computed by any
human arithmetic. No creature love is worthy therefore
in the least to be compared to divine love.

^ 3. St. Paul says, 2 Cor. ix. 7, " Who planteth a
vineyard, and eateth not of the fruit thereof ?" Which
words of his may not improperly be applied to this case.
Let US make a parallel after this manner, and say, Who
is more worthy of our love, than he that has put it in
our hearts, and to whose love we owe our very life ?
Since we all live by the love of God in Christ, whose
way and manner of love is shewed to us throughout al!
our life, even of what condition soever we be. Who is
it butHe, that has planted in us this afFection, whereby
we love ; and shall not he eat of the fruit thereof ?
What right has the world to eat of it, which never plant-
ed it?

§ 4. Wherefore even as mariners, when a storm comes,
cast anchor ; so we, as often as this great sea of the
World tosses the little ship of our heart hither and thith-
er, wdththe floods of passion and waves of sin, as wTath,
pride, impatience, covetousness, and lust of the flesh,
should remember to strengthen and stay ourselves by
the anchor of divine charity, and the love of Christ, be-
ing ready rather to sufFer the loss of all things, than to
have ourselves puUed from him : according to that no-
ble effort of this love in the apostle, saying, " I am per-
suaded that neither death, nor life, nor angels, nor prin-
cipalities, nor powers, nor things present, nor things to
come, nor height, nor depth, nor any other creature^

232 Why God is to he hroed, Book I.

shall be able to separate us from the love of God which
is in Oirist Je*>us our Loid/' Of which mind we
ought to be as often as we fall into spiritual temptation,
and are tossed by sin and death, by the devil and hell,
by tribulation aiKl persecution, and by sundry sorts cC
incursions and miseries ; no otherwise than when tossed
by cruel and raging floods, and by the waves of the sea
cast up and aoww without rest ; and as these billows
threaten to overwhehn us, ever to hold fast by the lov^
of God w hich is in Christ ; not once letting go our hold
for all the \\ orld.

V 5. Tliis is that hill which was shewed to Lot when
he went out of Sodom, that he might flee utito, and de-
liver bis o\v!i souI, e-^caping the lire of that accursed place.
For what other ihing is this world than sj)iritual Sodom ?
What is the burning of it, but the burning of woi'ldly
lusts, which is set on fire of hell, and which must needs
burn all those that do not endeavour to quench in them-
selves the flames thereof ? And how is this to be done,
but by keepingin memory the divine love, by cherishing
it in the heart, and by Ix^ing willing to follow the lead-
ing of it, and to depart with it out of mystical Sodom ?
This is that which also preserved die Father of the fliitli-
ful, and brought him out from his Father 's house. This
isthat which preserves a man from the world, even as
Joseph was preserved from the wife of Potiphar. Fof
no man can love the world, but he that has never tasted
the love of God : no man also can hate his neighbour,
but he that does not love God from his heart. For the
sweetness aixl delight of divine love is so great, that it
mitigates the sense of all miseriets, }-ea, even of death it^
seif. Since such is the nature aixl instinct of love, that
all other thoughts omitted, it is fixed ^vholly on tlM
only thing which it loves, and forgets and contcmri^'aH
other things, by reason of the incredible desire by which
it is carried out towards that which it loves.

\ 6. Can you therefore slicw me any cause, O ye
children of men ! all ye especially who say you love
God, why it is that ye so hanker after tlie things for
which others so earnestly äre w^ont to conteud ? Why
it is that ye blot them not out of your mind, as with one

Chap. XXVIII. , Why God is to he Imed, 233

dash, and do not strive for this one thing, namely, that
you may love and enjoy God alone ? This is that which
in old time was done by the holy men of God ; whom
divine love, with the admirable and ravishing sweetness
thereof, had so tied and fixed thereunto, as they became
forgetful of the world, and even of themselves also ; whona
many did account as fools and worthy to be dei ided,
when they themselves indeed were the most fooiish of
all others; because they did prefer frail and trifling
things, like silly children, before the greatest and most
lastin g good.

§ 7. A true lover of God loves him no otherwise than
as if tbere were nothing in the universe but God alone ;
and therefore he follows him only : And for this reason
he finds all things in God, which he followed after before
in the world. For God is all things essentially ; he is
true honour and joy ; he is peace and pleasure ; he is
riches and magniiicence ; with him is light, and life,
and glory, and majesty, anddominion, and all that can be
desired ; all which are found in a far more excellent and
transcendent manner in God, than they are in the world.
If therefore you love any creature, for the sake of beauty,
take my counsel, regard it not, neglect these vanishing
things, transfer your love to God, who is the fountain of
all beauty. And he that would foUow any thing, be-
cause it is good, or seems good, let him follow God
rather, who is the only and eternal good essentially, and
the source of all goodness, without whom nothing is
good. Now^ if all creatures, for that very cause only,
are good, because they participate of that infinite ocean
of goodness, why then do we not rather love God, the
fountain and perfection of that which is good, and who is
the good essentially, and the perpetual out flowing good-
ness of every good thing in a singular manner; than a.
little drop thereof in the creature ? For as a drop int
comparison of the ocean, or as a dust in comparison of
this globe, or as a spark in comparison of the conflagra-
tion of the whole earth, or as a little mote in a sun-beam,
in comparison of the sun itself ; even so is all the beautv
Ff

2zi' ReconciUation and Resthutiön,^ ^ BoöK"!?^

and lovelincss that is fonnd in die creature, being com-
pared with that which is in the Creator himself.

5 8. As by liow much less earth, or earthly gravit}^
any thing has, so much lighter it is, and is the easier
carried upwards ; ca en so our souls and minds, the
morethey are addictcd to earthly things, and by them as
it were made heavy, from a principle of terrestrial grav-
itation, do by consequence endeavour after celestial
things the less, and have less propension towards, and
less joy in God. Now v.eigh hence well the damage of
earthly love, by putting it into the balance with divine
love, and that other w^hich is necessarily annexed to it,
even that of our neighbour : for there is the same rea-
son for one as for the other. And hereupon it will foi-
law, that he who loves God, cannot but love his neigh-
bour ; and he that dare offend God, will not forbear tc
offend his neighbour also.

= i^^

CHAP. XXIX.

Of Reconciliation to our Neighbour, without which God takes
away his Grace from us.

^UMB. V. 6. — If any man shall commit a sinagcänst a mariy he com"
mitteth it agcänst the Lord.

^ 1. MOST worthy is this sentence to be kept in
mind by us, because it joins both God and man togeth-
er, as also the love of them both, and the offence against
them both too. So that every one that did offend and
trespass against his neighbour, was, according to the law
of Moses, judged, by the express word of it, to offend
and trespass against God, and the injury was looked on
as done to God no less than to his neighbour. For
" when a man or woman shall commit any sin that
men commit, (one against another) to do a trespass be-
fore the Lord, and tliat person be guilty ; dien (he or)
they shall confess (his or) their sin, and he shall recom-
pense his trespass vyith the principal thereof, and add —

C H A p. XXIX. Reconciliation and Restitution, 235

and give it unto him against whom he hath trespassed."
Whereby this follovvs, that he who will be reconciled to
God, must be reconciled also to his neighbour ; seeing
that God takes the injury which is offered toman, as
ofFered to himself, and his damage or detriment to be
his own. And he that offends both God and man, can-
not return hence into ilivour with God, before he be
reconciled to man, his neighbour ; for having ofFended
both, he must also reconcile himself to both. As Christ
manifestly bears witness, and cautions, saying, ^'Ifthou
bring thy gift to the altar, and there rememberest that thy
brother hath ought against thee, leave here thy gift be-
fore the altar, and go thy way, first be reconciled to thy
brother, and then come and offer thy gift.'^ Matt. v.
23, 24.

\ 2. Wherefore it is needful, and a work worthy
great regard, to shew that the love of God and our
neighbour, cannot be separated from each other ; whicli
love, as it is sojoined, is the trueand most clear shining
fountain of brotherly love. Whereof the beloved dis-
ciple thus excellently reasons : " If any man say that he
loveth God, and hateth his brother, he is a liar : for he
that loveth not his brother whom he seeth, how can he
love God whom he seeth not?" Then he adds, "And
this commandment^we have of God, viz. That he that
loveth God, shall love his neighbour also :" so utterly
impossible it is, that the love of God should subsist
without the love of our neighbour. Whence also flows
this true Observation, viz. He that sincerely and wdth-
out hypocrisy loves God, loves his neighbour also with
the same sincere love : and on the contrary, he that loves
either of them with a false and feigned affection, loves
neither of them truly. Whereby it comes to pass, that
the love of our neighbour is a sort of divine love ; and
that it is no other than as a load-stone to it, or a mark
pointing out the sincerity or hypocrisy of it.

\ 3. Whence we shall not err if we speak ofa double
scope prefixed by God to man, whereto all the actions
of his life are to tend, as certain instruments, which we,
for attaijiing, ought to make use of. The love of God
and of our neighbour make tliis twofold end, vvhere-

236 ReconcUiation and Restitution. Book I.

tinto all our studies and cndeavoiirs ought to aim.
And we ought to profit and make progress therein daily ;>^
sccing that we are to this very end created, redeemed,
and sanctified. Although perhaps it be more fit to say,
Christ is our one oniy scope, to w hom we are so much
the nearer in neighbourhood as we are nearer to him in
charity, and in whom both these ends are united most
closely.

) 4. -For on this consideration God was made man,
or the Word \vas made flesh, that he might set before
O' .r eyes, a li^ing and bieathing image of his own love,
and that he might mar.ifest by this image, his love
which was before hid in the inscrutable, incomprehen-
sible essence and root, truly infinite and divine, that
so men should be transformed hence through charity
into this image of God ; which image is no other than
Christ, as has been shown.

§ 5. Furthermore, as in Christ, God and man are
bound together by an undissolvable knot ; so the love
of God contains in it the lo\e of our neighbour ; which
two are one, and can be no more easily disjoined and
pulled asunder, than the divine and human nature in
Christ. So then as he w^ho has injured the human na-
ture of Christ, is held guilty of the divinity also : he
who oifends man, is in like manner declared guilty of
oflTending God. Neither can any man, the bond of
charity being once broken, be angry with his neighbour,
or separate himself from him, but by that very divorce
and Separation he declinesfrom God, and separates him-
seif from Christ, and so sins at once against his Crea-
tor and Redeemer.

^ 6. For as no man cän offer an indignity to the man-
hood of Christ, without offcring the same to the God-
head also, which is thercwith united : and as no man
hasat any time sinned against the Son, but he has sin-
iied likcw ise thereby against the Father, who sent forth
his Son to be unto us sanctification and redemption :
even so also can no man do an injury to man, without
doing it to God also ; or despitefully use the image,
without treating the original in like manner. Whence
ihere is no one that divides himself from his neighbour,

Chap.XXIX. ReconcUiation and Restitiitiom 237

by an undue direction in him of love ; but he at the
same time divides himself likewise from God ; neither is
there any one that is enraged against bis neighbour, but
bis rage is in truth against God too : nor is there any
one that treats man ill, whether it be by word or deed,
but the trespass is committed against the Lord, and ac-
cordingly shall be judged by the Lord. Because here-
in he has sinned not so much against man, as against
God, in whose image man was made ; and because
there is not any sin that men commit one against the
other, but which is also a trespass against the Lord, as
the law which was given by Moses expressly teaches us.
^ 7. Take hereof a natural similitude. VVhen we
make a circle, and in the midst thereof a point, from
which we draw a great niany lines to the circumfer-
ence ; all ihese lines, though never so distant in the
circumference, must yet all meet together in this little
point, which is invisible : they are here all united to-
gether in one, and all flow into one, be they never so
many, or so wide asunder, yea, even directly opposite the
one to the other. And not so much as one of all these
lines, were their number as great asthat of all the men of
the World, can be disjoined from the rest, or have its
communication broken off with them, without this dis-
junction be made in the middle point, Which is the
centre of communication, where all the lines meet to-
gether ; that is, w ithout they be broken ofF from the
centre itself. So God is a point, or a centre, whose circum-
ference is every \^ here, particularly in all mankind ; and
no man can disjoin, or break off the lines of his love
from his neighbour, but he must in like manner disjoin
and break them off from God too at the same time.
And also, as all these lines which cut the circle in twain,
and which we call the diameters of it, run every one into
the centre, and there unite all together indivisibly : Ev-
en so there may be a participation of our neighbour's
sufferings, by a sort of central sympathy in God, in whom
the lines of his and our love ought unanimously to con-
cur. And thus will all true Christians be united together
in their centre, which is God, as has been said ; and will
have a fellow feeling with them that suffer, as St. Paul

238 Reconciliation and Restitution, Book f.

declares of himself, and as all the saiiits more or less ex-
peiience. Which union and sympathy can be nothing
eise but charity. So then God is a centre, which if any
man depart from, he thereby departs from the charity
which is to his neighboiir : But whosoever will continue
neai to God, and is willing to abide in God, as in his
centre and rest, he must henceforth love his neighbour
as himself] and be aftected by a sympathetic love, botli
with his consolations and tribulations, as if they werc
his own. For if he do other\vise, it is hereby manifest^
that in God he is not, vvho abides, as it were, in a point
wherein all the lines are by faith coupledtogether in love.
\ 8. We have moreover a notable illustration hereof^
and Spiritual exemplification, in the history of Job. For
when Job heard that all his temporal goods and estate
were taken from him, he bore the loss most quietly,
without ever taking it to heart, or giving any manner of
sign of the least discontent at the will of God ; for he
still continued to bless God in his heart, and acknowl-
edged that he who had given, had a right also to takc
away. But when it was told him, that he had lost his
children too, then indeed it went to his very heart ; and
he thereupon ''arose, and rent his mantle, and shaved
his head, and feil down upon the ground, and worship-
ped.'^ The children here signifythose that are of our
ownfleshand blood, andought to represent to every one
his neighbours, as most nearly allied to him by nature,
and to \\ hom therefore the bowels of love ought to de-
scend, whose property it has been observed to be to de-
scend rather than ascend. And hence every one that
has these bowels in liim of the God and Father of mer-
cies, is thereby most tenderly moved, and yearns after
the good of his neighbour ; and when he hears that it
goes ill with him, this comes nearer to his heart, than if
he had lost all the goods he has in the vvorld. For hav-
ing in God such a central sympathy, as before has been
described, thisaffliction for the soul of his brother must
be more grievous to him, than if that affliction had
touched his fields. For the property of true love is, to
be inoved with other men's miseries more than with
one 's own. . ,

Ch AP. XXIX. ReconcUiation and Restitution. §39

§ 9. Therefore, O happy mankind, if we could all
live together in love, then frauds would cease, then
injuries would not be known, neither would there a
man be found to vex another, or oiie compiain of dam-
age from another. And that we might think of this,
and lay it deeply to heart, therefore God Almighty,
in the beginning of the world, when he had brought
forth many beasts and plants, on the oüier side created
but one man ; from him, a little afterward, producing
Eve ; to the end, that human kind being thus all derived
from one stock, and mindful of their own original and
kindred, should conspire all in love, and unite in mutuai
affection one towards another. Fo?- hoiv good and hoiD
pleasant would it have been for all men, like brethreny to
have diDelt together in unity^ as originated from one par-
ent : This would indeed have been Uke the most prec-
ious sacred ointment, distilling from the head of the ev-
erlasting High Priest and King in the heavens, and de-
scending down to the very utmost skirts of his royal and
priestly garments, in an holy generation of sons and
daughters, according to the heavenly exemplar. This
would have brought down heaven, as it were, upon
earth ; and would even now, were it possible to be ef-
fected, tum cur wildern^ss into a paradise. Oh happy
and blessed life of loving souls, upon whom God has
commanded a blessing forevermore ! Oh, charity !
how amiable art thou ! And how easy and joyous is thy
yoke to them that find thee !

\ 10. The excellency of this charity, commanded by
God to US, is such that the want of it, is that which
causes us to faint both in strength of body and mind. It
is a thing most convenient to our very nature, and that
.which certainly brings with it a most quiet and blessed
life. And if the same God Almighty had commanded
thee, O man ! to hate thy neighbour, then he had set
thee a far harder bürden, and laid a far heavier yoke up-
on thee : For hatred and revengefulness of mind to ah
enemy torments and cruciates itself. But,

f 1 1. On the other side, love recreates the whole man.
Also to those that love God, it is a pleasant thing to love
their neighbour ; it is hard and difficult only to those

240 Reconciliation a?id Restitution. Booic I.

who do not love God. But if your depraved nature hold
it a hard matter to settle itself o\\ the love of your iieigh-
boiir, then bethink yourself how you shall take in hand
a far harder task, if you incur the pangs of hell ; which
if vou had rather do, than ofFer to be reconciled in love
to yoj,]r neighbour, certainly you are the most unhappy,
if not the most stupid, of all men alive ; seeing there is
HO great labour, nor can be, in such a reconciliation,
Mhich a man of small experience may understand of
himself, and uhich requires but a heait to set about it.
What is there hard in it ? Love is the easiest thing in the
\\X)rld, and bears all things, without feeling the bürden
of them. And as by faith, we have, according to the
apostle, peace w ith God ; so by charity we have in like
manner, peace vvith men, and great tranquillity and rest
of heart.

^12. It is love that quenches the iire of hell in the
soul : But by enmity it is blown up, and wrath fans
the sparks thereof. Charity and reconciliation make
cur minds quiet and easy : hatred and revenge griev-
ously vex and torment them : For this is the property
of all virtues, that they reward their followers with
peace of conscience, whom of their own accord they
make to increase in worthy esteem and honour : And
of \ ices, that they punish their favourers with the pun-
ishment which they deserve, and cover their slaves with
shame and ignominy in the end. Wherefore, in order to
obtain true peace and tranquiUity of mind, and to be de-
livcred both from the shamc and punishment of having
sinned against your neighbour, that method of recon-
ciliation must be taken which God has appointed him-
self by his Word.

§ 13. But how friendships are tobe renewed, and rec-
onciliation to be made with an offended neighbour, Ave
ai'e taught by scripture : \\'hich commands the ofFender
to be reconciled to his neighbour, and to ask pardon of
him ; then to restore the thing taken from him, that is,
the thing itself, the principal, and the fifth part over and
above to him whom they have defrauded or offended ;
and if there be none to receive it, they give it to the
Lord.

C H A p . XXIX. ReconcUiation and Restitutio?!. 24 1

§ 14. Which restitution of things unlawfiilly taken
away, is commanded in most express words, by the
law, and is a necessary part of true repentance.
Whereupon St. Augustin says, '' The sin is not remitt-
ed, unless the thing feloniously taken be rcstored." And,
presently, as a declaration of what he had spoken, he
addeth, *' Cum res aUena^ quce reddi potest, non redditur^
non agitur, sed ßngitur, panitentia.'''' When the thing
that is taken away may be restored, and is not, there is
no repentance, but it is feigned. Because it is the
propertyof true repentance, which converts man unto
God, to contemn all earthly goods, and esteein all things
as düng in respect of the grace of God, which Zaccheus
by his example teaches us to do (but very few such are
now to be found) to cleanse their heart, to purge their
consciences, and to break off the bonds of their sin, by
faith and restitution of the thing wrongfully detained.

§ 15. For in the heart and in the conscience, he re-
mains still a thief before God, who even keeps back,
and does not restore the thing taken away by theft, how-
ever he cease to steal any more. Wherefore that re-
pentance may be true, and the conscience may be pure,
restitution is to be made as much as is possible for one to
make : Orif he be not able to make füll restitution, he
must pray to God withall his heart, that he would in his
room, restore the things taken away, to his neighbour
again, or what may be better in their stead. Forit is
absolutely needful that satisfaction be made both to God
and to man : And the due means must be made use of to
reconcile one's seif to both, according as we are directed
and commanded. Which means we have both in the
law and in the gospel suflüciently set forth.

5 16. Now seeing that a sinner is thus bound in two
things, or is a debtor in a two fold respect, even a
debtor to God, and to his neighbour, that his repentance
may be füll and efficacious, it is required that both be
satisfied ; God not acknowledging or accepting any
man's repentance, unless he be reconciled in the first
place to his neighbour. Therefore it suffices not, if
you say unto God, *' Most loving and most merciful
Gg

242 * Reconciüation and Restitutio7u Book I.

God, I ackno\\-Iedge and confess that I have offended
and done injury to my neiglibour ; I have damaged him
bv^ wicked gaiii and fraud ; and lastly, have dealt so
with him, as I vvould not another should deal with me ;
which iniqiiity 1 humbly intreat thee, O Lord, to pardon
me for thy dear Son's sake." Be not deceived, God
will not be thus mocked by you : It is all an abomina-
tion before him. For even this prayer is in itself most
unjust, and God repels it as such ; and says, ** Restore
thou that, which with fraud and usury thou hast taken,
and then thy pardon shall be ready."

^ 17. Not as if a man after this manner should de-
serve, or that in restitution there is any merit : No, it is
not so ; because this is a debt due to your neighbour,
and not only so, but also, many things more by you
are owing to your neighbour ; and because likewise
it is the divine will and precept. For thus has the Lord
commanded : ' ' Theref bre all things whatsoe ver ye would
that men should do to you, do ye even so to them : For
this (saith he) is the law and the prophets." Also he
has declared : " Give, and it shall be given unto you ;
good measure, pressed down and shaken together, and
running over shall men give into your bosom. For
(mark it well) with the same measure that ye mete withal,
it shall be measured to you again." And again, he has
expressly charged : *' Leave there thy gift (oblation or
sacrifice) before the altar, and go thy way ; first be re-
conciled as the la^v has prescribed to thy brother, and
then come and oller thy gift." With which agrees what
he spoke by the prophet Isaiah, saying, '' Wash ye,
make you clean, put away the evil of your doings froni
before mine eyes, cease to doevil, learn todo well, seek
judgment, relievethe oppressed, judge thefatherless, plead
for the widow. Comc now, and let us reason together,
saith the Lord : Though your sins be as scarlet, they
shall be as white as snow ; though they be red like
crimson, they shall be as wool." And again by the same
evangelical prophet he thus reasons : ^' Is not this the
fast that I have chosen • to loose the bands of wicked-
ness, to undo the heavy burdens, and to let the oppress-
ed go free, and that ye break eveiy yoke ? Is it not to

Ch A p. XXX. 77z(? Fruits of Charity. 243

deal thy bread to the hungry, and that thou bring the
poor that are cast out to thy house ? When thou seest
the naked, that thou cover him, and that thou hide not
thyself from thine own flesh ? Then shall thy Hght break
forth as the morning, and thine health shall spring forth
speedily ; and thy righteousness shall go before thee,
the glory of the Lord shall be thy rereward." All which
do with one consent proclaim, that God will not accept
the repentance of any man, or hear his prayer, or accept
his alms and oblations, unless he first be reconciled to
his fteighbour, and make him all the restitution that is in
his power.

CHAP. XXX.

Of the Fruits of Charity.

1 COR. xiii. 4, 5, 6, 7. — Charity suffereth long^ and is kind ; charity
envieth not ; charity vaunteth not it seif ^ is not fiuffed up.^ doth
not behave itself unseemly^ seeketh not her own, is not easily firO'
voked, thinketh no euilj rejoiceth not in iniquity, but rejoiceth in
the truth ; beareth all things, believeth all things, hofieth all
ehingS) endureth all things.

^ 1. AS the tree of life was planted in the midst of
paradise, bearing fruits that made him live forever who
ate thereof ; so has the Lord in the midst of the para-
dise of the Christian church, set up Jesus Christ, as a
means to give life and nourishment to all such as unfeign-
edly believe in his name ; he being the ever-springing
tree of life in the midst of tliis paradise of God. The
whole substance of the Christian religion consists prop-
erly in faith and in love. As by faith in Christ, the life
of a Christian is most endeared to God ; (the life he
lives being not so much his own, as the life of Christ in
him) so love proves in him the very productive princi-
ple of all such charitable acts as relate to his neighbour.
By faith he takes, as it were, of the tree of life ; by love
he digests what he has taken, and sets forth the virtue
thereof by suilable works of charity. As it is impossi-
ble to please God without faith, so is it impossible

244 T/ie Friiits of Charity, Book 1.

to sene cur iieighboiir without love. And so true
is it, that all A'irtues, how shining soever they be, are
withoiit charitv, of no account at all in the siglit of God,
that e\'en faith itself is deemed dead if it be without it,
For althoiigh faith, in rclation to justification, has no re-
gard to works (Kt them either precede, accompany, or
foilow justification ;) bat Jesus Christ only, on whom it
lays hold ; yet is that faith but mere shew and pretence
which is not attended by love, though it should even
work by miracles. For as a body destitute of a soul is
dead ; so the inward Spiritual nian (whose membersare
the Christian virtues, as having their dependence upoii
liim) is dead u ithout charity in all his members, as hav-
ing nothing to boast of besides the bare name of faith,
^vhich the false Christian puts upon his naked profession.
Therefore has the apostle declared, that charity should
be an index of faith, and that faith should work by love.
It is true that faith, inasmuch as it justifies a sinner, ex-
cludes Tvorks froni ha\ ing any voice at all in this court :
Yet \\hen faith uow comes to appear in public, and per-
forms the functions of mutual love among men, it will
needs be accompanied w ith a train of good works ; this
being the true test whereby faith can be known. This
is that faith \\hich worketh by love ; and that tree which
bears plenty of fruits, as from the following consideration
will farther appear.

^ 2. The first then of these fruits is patience and long-
suffering, The nature and Constitution of this virtue no
man did e^•er rnore fully express than Christ himself the
true tree of life, whose goodly and salutary fruits we
ought to eat of, and to turn thcm into the juice and blood
of Christ in us. Now therefore even as he by his won-
derful long-suffering, did bear the malice and wicked-
ness of the \vorld, that thereby he might allure and dravv
sinners to repentance ; so then ordcr your life and man-
ners, that the most meek and gentle Christ may live in
you, and you in hini, as a member united to its head,
and yc may breathe together in one, as from one spirit.

k 3. The second fruit is heiiignity, or kindness and
graciousness ; which also was chief and principal in
CHirist, according to that of the Psalm, '' Grace did drop

Chap. XXX. The Fruits ofCharity, 245

from thy lips :" Or, *' grace is poured into thy Ups."
And so diat also of the evangelist : " They vvondered at
the words of gracc, (or gracious words) which proceed-
edout ol his lips." Which words do you hear, that
you may follow him ; and they will cause you also to
love your neighbour, and to express this your love to
him, by all acts of kindness and courtesy ; and Christ
will speak by your mouth, and you shall remain united to
him in perpetual charity.

^ 4. The third fruit is, not to be emulous, or enmous
and rcücjigefid, but be ready to remit and pardon ; than
which nothing is more proper to God, of whom holy
David says, " The Lord is merciful and gracious ; slow
to anger, and plenteous in mercy. He will not always
chide, neither will he keep his anger forever. He hath
not dealt with us after our sins, nor rewarded us accord-
ing to ouriniquities." To which agrees that of Ezeki-
el, ''Butif the wicked will turn from all his sins that he
committed, and keep all my Statutes, aixl do that which
is lawful and right, he shall surely live, he shall not die.
All his transgressions that he hath committed, they shall
not be mentioned unto him ; in his righteousness that he
hath done, he shall live." And in Jeremiah, the same
is also faither confirmed ; " The Lord hath appeared of
cid unto me, saying, yea, I have loved thee with an ev-
erlasting love ; therefore with loving kindness have I
drawn thee. Is Ephraim my dear son ? Is he a pleas-
ant child ? For since I spake against him, I do eaniestly
remember him still ; therefore my bowels are troubled
for him ; I will surely ha\'e mercy upon him, saith the
Lord. And they shall teach no more every man his
neighbour, and every man his brother, saying, know the
Lord ; for they shall all know me, from the least of
them unto the greatest of them, saith the Lord : For I
will forgive their iniquity, and I u ill remember their
sin no more." And lastly, this divine goodness and
mercifulness is by Isaiah most clearly expressed to be
the very character of God, '' I, even I, am he that blot-
teth out thy transgressions for my own sake, and will
not remember thy sins." Therefore be herein also like
unto God j forgive, I say, pardon and forget the tres-

246 "^he Fniits of Charity, Book L

passes of your neighbour, and in like manner Christ
will pardon also your ofl'ences and trespasses ; and yoii
bhall havc his spirit, and shall remain in him.

\ 5. The fourdi fruit is candour, not to 7nisjudge thy
72eighbow'y not to vaunt it over him, not rashly to censure
liim, not causelessly to expose hirn, not crookedly, or
perversely, or disingenuously to deride him before others,
nor by sycophantising, or by collusion, any vvise to in-
iure him or his good name ; but contrariwise, to let
vour heart be seen in your countenance, and to do all
things ingenuously, and clearly, and above-board, with-
out hypocrisy. An example whereof Christ also gives
US, vvho carried himself equally both tofriends and foes,
and from the bottom of his heait, was always willing to
bestovv marks of love on all that came in his vvay. Now
whenever you endeavour to walk in your Master's foot-
Steps, then this candour and ingenuity of Christ, will be
none of the least, to be expressed in your life and con-
duct. As the Lord has most heartily espoused our
good and interest, so ought we to practise the same
among ourselves also : if we wish to remain united to
Christ as living members to the head.

^ 6. The fifth fruit is, not to be piiffed iip, Charity is
not of a haughty and superciüous temper: It is not
swelled with any high conceit on account of its owii
deeds and Performances. Behold again thy Lord Jesus !
When a \\'oman in a great concourse of people lifted up
her voice and said : "Blessed is the womb that bare
thee, and the paps that gave thee suck. Yea, (replied
lie) rather blessed are they that hear the word of God
and keep it;" humbly removing from himself all the
praises, though entirely due to him, and resigning them
overto those that truly lovcd the Lord. Which if you
also resolve to do, then truly the humble Christ lives in
you, and you in him ; it being the constant charac-
ter of true charity, to transfer the praises of men on
another whom it thinks more worthy of the same.

\ 7. The sixth efFect of charity is, not to behaue itself
unsLdtnly, A man of charity is not easily soured w^ith
discontent, or with any morose and untractable humour.
His conversation is easy, obliging, and so readily com-

Ch A p. XXX. The Fruits of Charity, 24,7

posed to all the offices of love and humanity, that the
kindness residing within, may even be read in his very
looks and countenance. Of this sweetness of temper
the Lord Jesus has left us the brightest pattern. He did
all with a spirit of mildness and lenity ; and when he
conversed with sinners, pity and compassion most visi-
bly appeared in his mein andaspect : Which sweet tem-
per of Christ ought to be transfused into our souIs also,
that our life at last may prove some transcript even of
this most blessed original.

§ 8. The seventh fruit of tRie love, is, not to seek w/iat
is a man^s oivn. A true Christian has by love, reco\er-
cd that amplitude and liberty of soul, as to serve his fel-
low-creatures freely, without any by-ends of seif, or self-
interest. Nothing is more pleasing to him, than to do
good to many, without the least expectation of gain from
any. This pure and disinterested love is originally
lodged in God himself. He gives all things freely,
without receiving any profit and interestatall. That he
has commanded us to worship and to fear him, is only
to make us proper objects of his divine love and bless-
ing. And lo ! \\ hat a glorious pattern of disinterested
love Christ has set us ! As a tree without envy and
respect of persons imparts its fruits to all in the most
universal manner; so has Christ, and God in Christ,
given himself to us as the greatest and most excellent
good. Go now, O man, and practise the same :
Then Christ, the ever living vine, will bud forth in you,
and you shall be a fruitful plantation of the Lord.

§ 9. The eighth fruit of love is, not to be provoked easi-
Iv to ijorath, A man that has tasted of true love, is not
apt to conceive any bitterness, much less to utter it by
cursing and railing speeches, which even unman a man ;
but to imitate Christ Jesus, who did not cry out, or so
much as open his mouth against the wrath of his cruci-
fiers, but spake from the cross mere benediction and
life, and interceded with his Father fortheirforgiveness.
■ And although he did indeed denounce threatenings
against Chorazin, Capernaum, and Bethsaida, and
against the Pharisees also, uttering many dreadful woes
against them ; yet this proceeded not from a bitter or

248 The Fruit s of Charity. Book I.

revengcful mind, but was a serious and severe exhorta-
tion to Icad them to repentance ; that they might be sav-
ed, and be happy. Thßrefore let us be cautious, lest
any root of bitterness should at any tinie spring up in us,
and so hinder oiir charity, and many be oftendecl there-
at ; and let us be provoked to nothing but to love one
another, and that in Christ ; for so shall we abide in Christ,
and God in him shall be fully reconciled to us.

S 10. The ninth fruit of charity is, not to tliink any
cmU or to meditate ill, \^ hich is the property also of
Almighty God, as he testifies of himself. " For I know
thethoughts that I think towards you, saith the Lord,
thoughts of peace, and not of evil, to give you an expect-
ed end. And ye shall seek me, and find me, \\hen
ye shall search for me with all your heart. And I will
be found of you, saith the Lord, and I will turn away
your captivity, and I will gather you from all the na-
tions, and from all the places whither I have driven you,
saith the Lord, and I will bring you again unto the place
whence I caused you to be carried away captive."
Whereupon it follows, he that has in him the thoughts of
peace to\vards his neighbour, has the heart of God, and
the mind of Christ ; and as a living member, that is
knit unto his head, is animated and inspired by him.

511. The tenth fruit is, it rejoices not in iniquity, nor
has pleasure in the injury or oppression of injustice, as
\\ icked Shimei rejoiced when David fled from before
Absalom ; but it imitates Christ Jesus, who, with most
tcnder compassion, beholding Peter 's perjiyy, did m ith
his most benign and gracious aspcct, rectify him, and
raise him up again, according to the psalmist, '' God
doth raise them thatare fallen :" who also deplored bit-
tcrly the evil that was to befall the men of Judea, and the
destruction of thcir temple and city. Lastly, who with
all his heart desired to bring his wandering and lost
sheep into the right way, and with a su eet and most gen-
lle voicc, to allurc them home. Let us imitate this so
great a master of love, and if any one among us be fal-
len from his love, let us deplore such a one after this
manner w hich is set us to follow : let us instruct him
in the spirit of love and lenity, and help to bear his bur-

Chap. XXX. ' The Fniits of Charhy, 249

den, that we may fulfil the law of Christ : this law, I
say, that first did bear the bürden of our sins, that so
thereby we might be delivered from the law of death.
And let him be in us, as in true members of Him our
head ; who is thenceforth become unto us life, sense, and
spirit. And hence also love rejoices together with the
truth, and is pleased exceedingly where all things are
done rightly and decently ; after the example of Christ,
who at the return of his seventy disciples, did at their
well-doing rejoice very heartily, and confess the joy
that was in him to his heavenly Father ; and as also the
angels in heaven rejoice (as Christ himself teaches us) at
the return of a sinner : and if we do the like, then truly
we have the mind of God, of Christ, and of his holy
angels.

^ 12. The eleventh fruit of charity is, to bear and
suffer all things in others ; believingas faras is possible,
all good things of them for the present, and hoping all
good things for the future ; not hastily despairing of
any, but enduring all ill things from them with expecta-
tion of better things hereafter, and in the mean titne com-
plying with them in all things as far as safely can be
done, for preserving the bond of peace ; after the exam-
ple of blessed Paul, who was made weak with the weak,
that he might profit the weak ; and was made all things
to all men, that he might be an instrument to save all.
The same heavenly charity believes all things, suspect-
ing no evil of one's neighbour ; hopes all things, pray-
ing and wishing that nothing may fall out amiss to one's
neighbour : And lastly, it sustains all things for his
sak^, that it may go so much the better with him, and
we be made hereby more profitable to our neighbour.
All which our blessed Saviour, by a lively example of
his own life, did teach us in his bearing most heavy in-
juries and reproaches for our sins, as also most inhuman
scourgings and extreme poverty and hunger, that we
in him and by him, might obtain joy and honour.

M3. The twelfth fruit of love is, not to be weary,
nor to cease : like unto God, whose mercy from eternity
to eternity is upon those that fear him ; who expects

250 The Fniits of Charity, Book L

and \\'aits that he may be gracious to us ; \vho, that he
may have mercy on us, rose up to spare us, and will be
exalted in showing us his mercy ; whose love is strong
as death, which many waters cannot extinguish, and
from which nothing can ever separate us ; and who has
mercy on us with everlasting mercies. And although
he denies indeed on a certain occasion, that henceforth
he will have mercy, saying, " Therefore will I Stretch
out my hand against thee, and destroy thee ; I am wea-
ry with repenting :" To those only it appertains who
repel obstinately the divine mercies, who contemn his
grace, and who abuse them with high contempt ; but
not to those that fear him, according to that of another
prophet, '^ The mountains shall be moved, and the
httle hüls shall tremble, but my mercy shall not de-
part from thee, neither shall the covenant of my peace
be removed, saith the Lord, that hath mercy on thee."
After which example we must regulate oiir love, so that
it may never fall or be weary, no not cven towards our
enemies ; but even as Christ did, so must we from the
sametender bowels of his most compassionate and never
tired love, as from his heart in us, pray, Father,forghe
them. So let Christ live and pray in you.

^ 14. In a Word, love is the greatest and noblest of
all the virtues ; Ist. because Godhimself is love ; 2dly.
because it is the end of the commandments, and the
summary or collection of the whole law ; 3dly. because
it is eternal, and never-failing, so that it will not vanish
with faith, but our happiness by it be made to appear,
\\ hich is the end of faith ; 4thly. because it works all
things ; and all virtues, without it, are as nothing ; and
last of all, because it will in this life give us a testimo-
ny, through faith in Christ, that we shall have eternal
blessedness. Whereupon it undoubtedly follo\^'s, that
Christian charity must needs cxcel all gifts and arts
whatsoever, and that nothing can be ever greater or
higher, than experimentally to know the super-eminent
love of the knowledgc of Christ, that we may thereby
be fiUed in all the fulness of Christ.

Chap. XXXI. Self-love corrupts All, 251

CHAP. XXXI.

That without Charity the best Gifts may be corrupted : And
how thcy are by Self-love and Pride dangerously infected.

i COR. xiü. l.—'Though I sfieak ivith the tongues of men^ and of
angds^ and have not charity^ I am become as sounding brass or
a tinkling cymbal.

§ 1. LEST any should marvel why St. Paul here
adorns charity with so many praises ; '* You raust know,
(said Luther,) that God himself is charity ; and that con-
sequeutly the same praise doth belong to both : Nei-
tlier can there be a greater virtue in man, or in God
himself, than lo'üe.'^'' As highly as God is to be exalted,
so highly is the love that is in God to be exalted also.
Notliing can be higher : the height thereof cannot be
comprehended, nor can the depth of it be fathomed.
And this love is shed abroad by him in the hearts of his
saints ; which love alone, as communicated from above,
and bearing fruit here belo\A', in the vessels prepared for
its reception, is properly the true charity which is really
and indeed a participation of the divine nature.

\ 2. For we are to understand, that love, as it is in
man, when it takes the name of charity, is twofold. The
one is a love that is true, hearty, living, sincere, and dis-
interested ; the other is a love that is false, outward,
dead, hypocritical, cloaked, and selfish. The first of '
these loves St. Paul describes by a most ample and dis-
tinct catalogue of all the several fruits and properties
thereof, of which we have already spoken. The latter,
however in outward shew it mav seem to affect indeed
the divine and human good, and to consider the profit
and benefit of mankind ; yet inwardly, and in the heart,
respects nothing but private profit and honour. And
whatever flows from this fountain, comes not from God,
but from the devil ; for it is a poison infecting all good
works, and the most excellent gifts.

\ 3. For as a flower that is in sight, in taste, and in
smell, most beautiful and sweet, most fi'agrant and de*

252 Sclf'loiic cornipts All. Book I.

lightful, if it contain in it any venom, is not approved ei-
tlic by the bcauty of the colour, nor by ihe pleasantness
ofthe'smell, nor by the sweetness of the taste ; because
(if fiot preventcd) it is deacUy and fatal to man : So in
likc manner, man, if he be adorned ^^ ith the glfts of an-
gels, and if he Mant charity, and so be füll of avarice,
pride, self-lo^ e, and arrogancy, then those gifts not only
fail in their fruits, but become pernicious and deadly to
him. For all w hich is good, ahvays ought to have God
in the beginning, and God in the ending ; who, as he
is the only author of every good thing and gift ; so what-
soever he \vorks in you, is triily good and only good.
But it is quite othenA'ise, if the desire of honour, or pri-
vate pröfit, shall have any design in it ; or if there be the
least of pride, or self-love, in that which you do. For
when it comes not fioni God, and is not carried on by
the Impulse and leading of his Holy Spirit, it can never
be good.

^ 4. It is said, that a certain saint of old should wish,
that he might bc of no other use to God, than his own
right-hand was to himself ; which seeing it was nothing
but an Instrument readiiy to gi^•e and receive what was
fit, or as it u as directed and commanded by the soul,
did consequently arrogate neither honour nor glory to it-
self. And indeed, it is nieet and fit \x^ all should be
such : And because all things come from God to us fi-ee-
ly, in like manncr we should render all things freely to
our neighbour, to \a hom We are to carr}^ ourselves in
Single simplicity, \\ ithout the desire of glory and praise,
and to do all for them out of pure love. For to God a-
lone, as to the author, is honour and glory due : But to
US nothing at all. We are only instruments created and
made fit to rccei^•e and deli\ er. And if any man be
wiihout this pure lo\e, and sincere charity, let him re-
ceive in, or deliver out ne\er so much, he Avith all his
gifts is nothing : *' Although he speak with the tongues
of angcls, though l.%> can prophes}', and though he know
all mysteries, and all sacred knowledgc, and have never
so much faith too, even so that it ^^ ould remove moun-
tains, and though he give moreover all that he hath to
the poor, and give himself to be burned :" AH this will

Chap. XXXI. Self-loDe conupts AU. 253

avail him nought ; he is nomore than soimding brass, he
makes a noise, and an appearance, and that ib all.

§ 3. All self-love is of the devil, and was his apos-
tacy by which he feil from heaven, and for which he
was worthiiy driven thence. For when God had creat-
ed Lucifer, ihe most beautiful angel, and adörned him
with most exceilent gifts of wisdom, light, giory, and
Spiritual riches, he began to admire himself in his gifts,
as a peacock admires his fine feathers, and to love, hon-
our, and praise himself, which thing was the iirst step
to his ruin, namely, to give honour to himself, not to
God, and to turn his love from God to himself ; and
hereupon he was worthiiy cast out of heaven with all
his companions, whom his pride and self-love, by con-
tagion, had infected. Neither was he contented with
his principality amongst the angels, according to that
of St. Jude, " The angels which kept not their princi-
pality :" and that of St. Paul, ''Having spoiied princi-
palities and powers, he (Christ) made a shew of them
openly, triumphing over them in himself."

§ 4. Now by vvhat sin Lucifer procured his own
ruin, he was the cause by the same of the loss of man,
by turning him from the love of God, to the love of-
himself ; whereby self-love and arrogancy came to be so
great in him, as even to äffe et the similitude of God.
Hence he was after the same manner cast out of Para-
dise, as Lucifer out of heaven, leaving to us all the her-
itage of pride and self-love. And this is the fall of
Adam, which has been described, which all men in like
manner do in themselves act over again ; and which
fiesh and biood transmit from one to another.

§•5. The means of amendment, and eure hereof, ought
no other ways to be sought, as it can no other ways be
obtained, but by ihe precious merit of Christ appre-
hended by faith ; whereby we are thenceforth renewed
in Christ, and our flesh is crucified. Hence we do
not love ourselves any more, but hate ourselvcs ; that is,
all our own works now begin to displease us : We do
not honour ourselves, or extol ourselves, but deny our-
selves ; that is, we set nought by ourselves, or by what
we do. Lastly, we do not now seek our own private

254 SelJ-loue corrupts All. Book I.

praise and glory ; bat, by denying all things that we
ha\'e, we place our plcasure and trust in no earthly things,
but fight and strive manfuUy with fiesh and blood, our
inwarcl enemies, that God alone may in us be glorified ;
■v\hich, whoever does not, he is not the disciple of
Christ ; seeing that by this means, the conversion and
transformation of the human nature must be efFected, if
at all.

5 6. Now seeing that the means was greater than the
strength of man, and surpassed his nature, which of it-
self, and by its own natural tendency, can do nothing
but love itself, favour itself, and boast of itself, and can-
not forbear to seek its own ends ; or, to speak all in a
Word, to sin; therefore it behoved God, in commisera-
tion of its present fallen State, to be the beginning, the
middle, and the end of the renovation, and the Son of
God to take the form of a man upon him, and thereby to
renew our nature, that thereby every one of us, being re-
generated by him, in him, and from him, might become
a ncw creature. For even as in Adam we are dead bod-
ily and spiritually, so it behoves us in Christ to rise
again, and be spiritually and bodily renewed. And
even as by carnal nativity we entered upon the sin of
Adam, as upon a certain heritage ; so in Christ, by a
Spiritual birth, we must be justitied, and enter by faith
upon his justice, or righteousness, as upon our inheri-
tance. Moreover, as we radically draw from Adam sin,
and especially self-love, pride, and ambition ; so from
Christ, by faith, and by the Holy Ghost, our nature is to
be renewed and sanctificd ; all self-love, pride, and am-
bition, are to die in us : And it behoves us toget a new
hcart and spirit from Christ, in exchange for the oldone
we have from Adam. And by reason of this new birth
in US, Christ is called Father, and the everlasting Father,
or the Father of the world to come.

y 9. Whereupon it follows, that all the worJcs of
Christians, and all the gifts w hich shall be acceptable to
God, ought to j)roceed purely from the new creature ;
that is, from faith in Christ, and from the Holy Ghost.
And if it be not so, whatsoever things they have, though
they be most excellent gifts, and even miracles them-

Chap. XXXI. Self-hve cornipts All. 255

selves, yet before God they are void, and are all to no
purpose. Also towards our neighbour, all things ought
to be done in charity, and for edification, and vvithout
hope, or prospect of private gain, or honour. For an
example of which, as a most excellent pattern for us,
God Almighty gave us his Son, in whom there was no
spot of self-love, or arrogance ; no desire of private pro-
fit, or praise ; and nothing but sincere and mere love
and humility. Nor was he as other saints, proposed to
US to imitate, because their example is from without
and may by us be outwardly beheld, and so renewed ;
bu t that he might by faith live and breathe in us. And
when it so comes to pass, then all our works, words,
and thoughts, (and therefore to be sure all our knowl- *"
edge and love) proceed wholly from Christ as from a
living fountain and original within us ; but if otherwise,
then all our works and gifts, be they even angelical, or
of what kind soever, are nevertheless nothing at all
worth. For where self-love is, there the hatred of God
is ; where pride is, there the contempt of God is, and
by no reason it can ever be, that works springing from
thence, should be ever acceptable to God.

5 10. Let US therefore do this ; let us beseech Al-
mighty God from the bottom of our hearts, to give us
true faith and sincere love, defiled with no desire of
honour, profit, and glory, poisoned with no impure
streams of selfishness ; which being once obtained, not
only illustrious gifts and works, but the very least also,
even a cup of cold water, will be then most dear and
acceptable to God. For a small work that proceeds
out of sincere charity, and profound humility, is more
excellent, and better by far, than all the great ones that
have their original from the desire of glory.

2S& Good IVorks ivhhoiit Charity^ Book I.

«TV

CHAP. XXXII.

Great Gifts do not demonstrate a Man to be a Christian, and
acceptable to God \ but Faith, as it works by charity.

1 COR. iv. 20. — For the kingdom of God is not in wordj but in

poiuer.

\ 1. ST. Paul, to describe a Christian in brief, sum-
ming iip the matter, says, '* The end of the law is chari-
ty, üom a pure heart and a good conscience, and faith uri-
feigned :" as if he should say, thatfor one to be a Chris-
tian and acceptable to God ; there are required rio haid
and lofty matters, no worldly a\ isdom, no human learn-
ing, no great gifts, no eloquence, no knovvledge o/
tongues ; lastly, no miraclcs : but that he have only
faith, in charity, to do all things from a mind wholly
resigned to God, devout and well addicted ; and rK)t
careless of the motions and dictates of the Holy Ghost.
Wherefore let us not much regard how expert any one
is in the tongues, or how eloquent he is, but how he
shews forth his faith by love, and by mortifying the flesh :
*' For they that be Christ's, domortify the flesh with tlie
lusts thereof ; " under which are contained self-esteem,
self-love, covetousness, vain-boasting, ambition, interest-
edness, with greedy hunting aftcr praise and filth}' lucre.
Whereupon blessed Paul denies the kingdom of God to
consist in words, or gifts, but will have it to be in virtue
and pow er, in the hving exercise of virtue, in the power
which is of faith, and w hich in the soul produces charity,
metkness, lovvliness, and humility. And thcrefore no
man, I say, no man is in gieater grace and favour with
God, or to be csteemed more blessed, because he isen-
duedwith brighter and greater gifts ; but because he is
found in Christ Jesus by faith, and lives in him as a new
creature. Great gifts do not make a man happy : And
if any man shall have attaincd to so great and such pe-
culiar and marvellous gifts, as even no man eise has, or
cver had ; yet while he ncglects daily repentance, and
is not rencwed in Christ, hc is nothing worth. And if

Ch AP. XXXII. Not accepted of God. 257

he deny not the world, although he have never so much
leai'ning, aad never so many natural or supernatural
gifts ; if he despise not also himself, yea, and hate his
ownself : lastly, if he do not depend on the pure and thc
sole grace of God, or depend otherwise than an Infant
depends on ihe mother's breasts, he with all his arts and
all his gifts, shall be in danger of being damned. This
is a thing most manifest.

§ 2. For these are not given iis of God, that by them
we should be great in the sight of God, or blessed in
his kingdom : but purely for the edification of the
church. Therefore vvhen the seventy disciples returned
with joy, saying, ** Lord, even the devils are subject
unto US through thy name ;" our Lord Christ answers
them, do not rejoice in this, for neither miracles, nor
gifts shall save you : "But rejoice ye that your names
are written in the book of life ;" thatis, rejoice because
ye really believe and acknowledge me.

^ 3. By faith Moses was saved, not by his miracles :
and Miriam, the sister of Moses, who was endued with
the gift of prophecy, and one by whom the Spirit of the
Lord did speak, was yet punished with leprosy. And
the apostles themselves, not because of their miracles,
or of the gift of tongues, but for their faith, were made
the Citizens of heaven. Let us then all remain in faith,
I say, let both the least and the greatest remain in faith,
humility, and repentance ; let us remain in daily crucify-
ing and mortifying the flesh, and in the new creature :
which new creature, as it lives in Christ by faith and
charity ; so in like manner, Christ lives in it : So let
US be foimd, that Christ may acknowledge us for his,
and may abide with us.

^ 4. Let Christian charity also remain to be that new^
life of the new man ; yea, the life of Christ in the faith-
ful, and that efficacious and working power of the Holy
Ghost, by which St. Paul wishes us " to be Jiiled in all
the fulness of God." Like to that of St. John, '' God
is love, and he that remaineth in love, remaineth in
God." Whereupon it follows, that he that feels this
Christian love in his heart, feels there God himself :'
Ii

258 Works judged by God, Book L

Where, as a certain fore-riinner, or leading-star, this
love of him is present. And therefore, St. Paul consid-
ering this div ine love as a most noble tree, he from the
very root describes it with all the fruits thereof. Char-
hy, (saith he) is patient, is kind^ &c. All which are the
essential properties of Christians, and consequently, the
life of the nevv man. And to speak in a word, God the Fa-
ther is love, God the Son is love, God the Holy Ghost
is love ; also the vvhole mystical body, which is Christ,
or the Christian church, is bound together in the bond
of love : So there is but one God, one Christ, one spirit,
one baptism, onefaith ; andlastly, the happy and eternal
life, shall be nothing but mere love. Wherefore, if any
man live not in love, the same manifestly is a dead mem-
ber, if he may be said to be at all in the body of Christ.
For even as a dead member is not warmed with natural
heat, nor nourished with proper food, and for that cause
is altogether without life : Even so he that lives not in
love, that is in charity, has not the spiritual life of Christ,
but is dead to God and Christ ; forasmuch as he is
without faith, and is as a dry tree, and as a withered
brauch \\ ithout juice from the vine, which is Christ,
and so is to be cut off. Lastly, he is without God,
without Christ, and without the Holy Ghost, without
the Christian church, and without life eternal : In which
life God, face to face, shall be seen, who is love itself.
For God is love.

CHAP. XXXIII.

God hath no Respect to the Works of any one ; but judgeth the
Work according to the Heart.

PROV. xxi. 2.~-^Ev€ry tvay of a man seemeth right to himself, but
God tricth the heart,

k 1. WHEN the prophet Samuel, by the express
commandment of God, went to anoint David king, he
entered his father's house, and vvould have aiiointed his

Chap. XXXIII. Jccordinjy to tlie Hean. 259

•ö

first-born, but the Lord said, '* Do not thou respect bis
countenance, nor tbe heigbt of bis stature, seeing I bave
rejected bim, neidier do I judge accordingto tbe coun-
tenance of a man : for a man seetb tbose tbings tbat
are open and evident, but tbe Lord beboldetb tbe heart."
By wbicb example God teacbes us, tbatbe basnoregard
to any man'sperson, be be never sogreat and illustrious,
wben bis beart is void of true goodness, and destitute of
love, faitb, and bumility ; but tbat be esteems tbe works
by tbe inward spirit and intention of tbe mind, and
thence allows or disallows tbem, according as it is
written. Moreover, all gifts, bow great soever, bow
illustrious, praise-wortby, and excellent soever tbey are
in tbe judgment of tbe world, unless tbey proceed from
a pure beart, unless tbey respect tbe sole honour of God,
and tbe profit of our neigbbour, and unless tbey be en-
tirely free, and altogether separated from pride, arro*
gancy, and self-love, and from all desire of private praise
and glory, tbey cannot please God.

^ 2. Tberefore, wboever you are, O man, be assured,
tbat if God sbould bestow on you alone all tbe gifts be
has bestowed on all men, yetif you sbould not use tbem
to the profit and edification of your neigbbour, and to tbe
bonour and glory of God, to wbicb end God bas bestow-
ed tbem upon men, but sbould use tbem as certain instru-
ments to you of praise, glory, bonour, and lucre, God
would abbor tbem no otberwise tban tbe greatest sins.
Tbis you may learn from tbe most deplorable example
of Prince Lucifer, tban wbom a fairer and more beauti-
ful angel beaven had not : but wbo, wben be vilified tbe
gifts of God, witb bis own bonour and self-love, and did-
not purely in all tbese respect tbe love and glory of God,
by bis own act became a devil, and was cast down bere-
upon from beaven. Tberefore tbose tbings wbicb God
will accept and account well of, ougbt to proceed purely
out of faitb alone, tbrougb tbe most pure love of God and
our neigbbour; and ougbt to be void of all self-love and
private interest, as mucb as is possible for man, by tbe
grace of God, in tbis State of infirm ity. And for tbis
end, St. Paul, tbus writes ; " If I speak witb tbe
tongues of men and angels, and bave not cbarity, I am*

260 IVorks judged by God, ^c. Book I.

as a sounding brass :" that is, I am in vain, and alto-
gether unprofitable, and all that I do is vain. In truth,
God regards nö lovely faculty but in humble hearts ;
no arts, no learning, no ability, but where cur spirit sin-
cerely seeks the honour of his name, and edification of
cur neighbour : He respects not a miraculous faith, to
remove mountains, for the sake of glory, but the pure
and contrite in spirit, tremhling at his iwrd : he re.^ards
him not who is covetous of fanic- and renown, though he
should distribute all he hath to feed the poor, and give
even his body to be burned aiive ; but the heart, the
prime cause of them all. All w hich is evident by many
examples to be broiight.

\ 3. Cain and Abel both of them brought sacrifices
to God, one of them acceptable, the other execrabie, by
reason of the disparity of minds. The same reason
there was of David and Saul ; both attended God's Ser-
vice, but with unlike evcnt for the aforesaid cause. Da-
vid, Manasses, Nebuchadnezzar, and Peter, by repen-
tance obtained grace ; on the contrary, Saul, Pharaoh,
and Judas, did miss of it by reason of the same variety
of mind ; Pharaoh and Saul, no less than Manasses,
used the same prayer, Lord, I hai^e sinned, but they re-
ceived unlike rewards. Judith and Bester, no less than
the modish daughters of Israel, adorned themselves, and
combed themselves : with praise and renown the one,
but the other with dispraise and reprehension. In like
manner, the prayer of Hezekiah, Joshua, and Gideon,
by which they required a sign from heaven, being ap-
proved, is praised : Contrariwise, the Pharisees doing
the same, but not with the same intention, are reproved
by the Lord. The Publican and the Pharisee, both pray
in the tcmple ; but both are not approved. The Nine-
vites, and the Jcws, and Pharisees, fast alike ; but the
one God heard, the other he heard not : VVherefore they
cry ; '' Wherefore have we fasted, and thou regardest us
not?" The widow who brought into the treasury but
tvfo small mitcs, is praised by Christ ; whereas he that
gave more is not. Herod and Zaccheus, at the sight of
God, do both rcjoice ; but the}^ had very different re-
wards. The holy martyrs for Christ oifered up them-

Chap. XXXIV. God alone the Autfior, "^c, 261

selves unto death : Ahab and Manasses ofFer unto the
Lord their own childrcn, and God accepted the sacrifice
of the one, and the other was rejected. Which variety
proceeds from no other cause than from the heart, which
God only respects : Whereupon he only accepts those
Works which come from a heart unfeigned, and out of
sincere charity, and true humility : contrariwise, what-
soever gifts they be, if pride, self-love, and the conta-
gion of nithy lucre infcct them, he rejects them.

CHAP. XXXIV.

We do nothing of ourselves for our Salvation, but God doth all
things for us ; only we admit of his Grace, and yield to it.

1 COR. i. 30. — But of him are ye in Christ Jesus* who of God is
made unto us nvisdom^ and righteousnessy and sanctification^ and
redemption,

^ 1. BY this sentence St. Paul teaches us what
things are necessary for our salvation ; by Christ all
things are done for us. For \i hen we were ignorant of
the way of life, he was made ivisdom unto us ; when we
were sinners, he was made our righteousness ; when we
were abominable, our scmctification ; when we were
damned, our redcmption. Whereupon it remains, that
man does not confer one jot to the beginning, mid-
dle, and end of his salvation, with all his merits of
works, strength, and free will : For sin hecould of him-
self, but he could not justify himself again ; lose, but
not recover ; kill, but not raise again to life ; be subdu-
cd to the devil, but not set free iVom him again. For
cven as a dead carcass cannot quicken itself again ; so
neither can a man, which is dead in sin, quicken him-
self ; and consequently all men being dead in sin, as the
apostle witnesses, none can hclp themselves. Also,
even as we did not add so much as one hair to our crea-
tion, so neither do ^e to our redemption, or to our re-

262 God alone the Author Book I.

generation and sanctification, which are much greater
and by far more noble than even our creation itself.

\ 2. Wherefore it ^vas necessary that the Son of God
should take human nature on him, to recover all that
which was lost in Adam, and to revive all that which was
dead in him, and to raise up all that which was fallen.
Which, that it may be brought to effect, Ave must imi-
tate the traveller who is ciuelly handled, and wounded,
and laid lipon the ground, and not able to help himself ;
him therefore the Samaritan takes up, and binds up his
sores, and then lays him upon a horse, leads him into
the stable, and after that omits nothing which ai^i indus-
trious and faithful physician can administer to a sick per-
son. And as the traveller also shews himself ©bedient
to his physician, and strictly observes his direction and
command ; so let us remember to do the like, if we de-
sire to be healed : Let us do our füll diligence, and with
all our power follow the ad vice of our physician Christ ;
let us resign ourselves whoUy up unto him ; let us trust
in his faith, that he will bind up and eure our wounds ;
let US leave him to pour in both wine and oil into them ;
and he will not be ^Aanting, nor fail to restore us to our
former health : that is, as soon as a sinner repcnts,
and converts himself by heavenly grace to God, and is
grieved from his heart for his sins, and is willing that his
wounds should be washed in the sharp wine of contri-
tion, and after that to be anointed with the oil of conso-
lation ; then presently Christ, by his grace, works in
him, and brings forth faith, and therewith the fruits of ,
faith ; which are a divine righteousness, life, peace, joy, ^
consolation, and salvation ; renews him after his own
divine image, and *' worketh in him to will and finish,
according to his good will.'*

\ 3. For secing that the abimdance of sins are greater
than human nature can bear, as witnesses the scripture,
which pronounces the natural man the set-vafit ofsin^ and
sohl linder sin, and one that can do nothing but sin, ac-
cording to that of the piophct : " If the Ethiopian
can chanii;e his huc, or the Leopard his spots, then you
ran do \\ell, and forget to do evil :" Therefore the sin-
i^'ular grace of God has appearcd to all men by his gos-; ,

Chap. XXXIV. Of our Sahation. 263

pel, ** teaching us (by the word of his apostle Paul) that
denying all impiety and worldly deslres, we may live a
righteous and sober life in this present vvorld." Which
is as if he should say, by the word of God, grace is of-
fered unto us, and by means thereof does instruct, en-
lighten, allure, and teach us heartily to desist from all
sin. Which teaching concerning divine grace, or Joint
admonition, by the word and spirit, consents with the
inward testimony of conscience ; whereby man, both
from without and within, is convicted that he does evil,
and is found guilty of leading a life against the way of
God, and against his own conscience, and how he ought
thence to change it to a better. Let him know this, if
he would be saved.

§ 4. Furthermore, if he will bend his ears and mind,
and will look to God alone, as the Author of his salva-
tion, and so being füll of good hope, denounce war
against vice ; then shall the grace of God work all things
in man, as faith, charity, and all the fruits of faith. For
as darkness cannot lighten itself, and the sun not shining
we in vain open our eyes : so neither can man ealighten
himself, according tothat of the Psalmist, *^Forthou
wilt light my candle : The Lord my God will enlighteu
my darkness."

^ 5. But divine grace, or Christ himself, is the clear
light which is risen to all men sitting in darkness, and in
the shadow of death, which enlightens every man that
comes into this world ; that is, by manifesting himself,
and ofFering his grace ; he, I say, is the light of the
World, shewing to all men the way of life ; and like a
good shepherd, guiding his flock into the right way, he
sought US as his lost sheep, and daily even now seeks
US, and allures us ; nay, what is more, foUows us and
embraces us after the manner of a bridegroom following
his bride, or spouse tliat he loves : Whose grace I
would to God most men did not refuse, and give re-
pulse to his love, by preferring the darkness of sin before
his light. And even as a physician says to his patient,
beware of this, if you will not die ; for you hinder the
efficacy of the medicine, so that you cannot be made
whole : So Jesus Christ, the true Physician of our souls,

264 God ahne the Author Book L

says, ** My son, I pray thee incline thy mind to repent-
ance, and leave thy sins, and utteily forsake diem all,
for mobt certainly the honour of my merit shall profit
thee nothing, when thou thyself art an hindcrance ; so
that either my grace cannot be so\v'[i in thee, or eise
cannot increase in strength, and bring forth fruit.
Truly, für this very cause I ga\'e my apostles in charge,
before all things, to preach up repentance : And I my-
self called sinners also to repentance ; because an im-
penitent heart can never participate of my merits."
Which Speech, when a sick person hears from the Phy-
sician of souls, thereby he is moved to abstain from all
sin, as fearing that eise he must utterly perish ; then the
Word of God Coming expressly to his mind, lets him
know this, that it is most certain, that God has promised
remission of sins to all men freely and without price ; but
under this law and condition, if they will repent and turn
themselves to God, according to that of Ezekiel, '* If
the wicked shall repent him of his sins, he shall live the
life, and not die : All the ofFences which he hath done,
shall not be imputed unto him :" Wherein we see
that the repentance of sins is inseparably joined to re-
mission ; neither does Christ, the Son of God, in any
other sense, promise life eternal to those that believe in
him : For faith always opposcs itself to the old man,
always tames the flesh, and always subjects it to the
Spirit ; thatis, it converts the man, it roots up sin, and
it clears and purges the heart, as that which is the foun-
tain of all evil. Verily, this is true faith, I say, that turns
itself from the \\ orld, from sin, and from the devil to
Christ ; and seeks comfort and rest for his soul against
the grievous debt of his sins, only in the blood, death and
merit of Jesus Christ, without the works of himself, or
of any man whatsoever.

\ 6. What man is so foolish, as to believe that his
sins may be pardoned of God, although he do not de-
sist from his sins ? Can any man be so absurd as this ?
If any one yet can be so deluded, this man undoubtedly
has a false faith : Neither shall he ever obtain everlast-
ing life, unless he first repent, The example of this
doctrine is most plainly set forth by Zaccheus the pub-

Chaf. XXXIV. Of our Sahation. 265

iican, who understood die doctrine of faith and conver-
sion in a sound sense, as acknowledging that only for
true fakh, by vvhich man is turned from his sins to
God, and so expects and hopes for the remission of
sins from Christ, and desires to participate ofhis merit:
to obtaiu vvhich, it behoves him, in the lirst place, to
give over sinning, and then, in firm trust of the divine
grace, to cleave to the free bounty and love of Christ.
So he understood the sermon of our Lord, Repent^ and
behende the gospel: that is, desist from sin ; be fiUed
with the ^od hope of my merits, and ex pect the for«
giveness of sins from nie only. Wherefore Zaccheus
says to Christ, *' Behold, Lord, I give half of niy goods
unto the poor : and if I have defrauded any man of any
thing, I restore it four fold." By which words he does
not at all commend his works, but extols God's grace ;
by which it was given him to understand the vv^ay of true
repentance. Therefore this sense may his prayer have ;
*' O Lord, I am so grieved that I have circumvented
and defrauded my neighbour, that I will not only re-
store unto him four fold, but will bestow likewise half
my goods on the poor. Wherefore, Lord, seeing that I
confess my sins, and likewise do fully purpose in my
mind to leave my sins, and do firmly believe in thee, I
do meekly pray and beseech thee to pardon me, and
vouchsafe to circumvent and Surround me with thy
grace.'* Which lawful form of conversion, the heaven->
ly physician allowing and receiving, answers, *'This day
is salvation come unto thy house. For the Son of Man
Game to seek and to Save that which was lost." And
this is true repentance and upright conversion by faith
which God works, who is therecr the beginning, the
middle, and the ending. So that no other thing is in-
deed required of us, but a will not to resist the will of
God, or voluntarily not to resist and oppose the holy
Ghost, after the manner of tliose stubborn and refracto-
ry Jews, of whom mention is made in the apostolical acts,
wherein we read of some whom St. Paul reproaches in
this manner, " It behoveth us first to speak unto you the
Word of God : but because you reject it, and iudge
Kk

266 God ahne the Author^ ^c. Book I.

yourselves unworthy of eternal life ; behold we turn un-
to the Gentiles." It is cur part and duty therefore, af-
ter the manner of the sick, to take the advice of the
physician, and to obey his precepts and prescriptions ;
and as he mthe beginning of the disease searches into
the causes and Symptoms of it, and narrowly examines
ihe patient : even so God lays open our sins, as he does
to the sick, and gently admonishes us what things are to
be avoided, that his medicines may exert their füll
strength : so God shews us what is to be declined, or
avoided, lest the medicine of his most precious blood
be made void, and work in us nothing at all.

\ 7. Moreover, as a man by the grace of the Holy
Ghost forbears to sin, immediately hereupon the divine
grace begins in hini to work ; who before, and without
this, could make no beginning, nor was sufficient of
himself to think any good thought, much less to do any
good deed. But from thence for^^•ard, the good that is
in the convert, is not his own, but comes merely of
divine grace, according to that of St. Paul, *' I speakby
the grace that is given me." And again, " By the grace
of God I am that I am :" And to us that follow the pre-
scriptions, grace is freely imputed with the whole mer-
it, and füll obedience of Christ, no otherwise than if it
vvere our own, so we be but penitent. For neither
does imputation, lest we err, belong to the wicked, and
the contemners of the word of God ; neither does Christ
work but in the penitent. And even as a schoolmaster
guiding the hancl of a child whom he teaches to write,
theo praises his writing ; so God, who works in us,
crowns and commends those things. Without mc^ saith
Christ, ye can do nothing that is good ; and we are apt
by nature, without him, to do the things that are evil;
and this only is proper to us : but that which is good
is mere grace, neither has flesh any thing whereof to
boast. Therefore blessed and happy are you, if you
give your minds to forbear sinning, and consent to God,
even as a young virgin that gi\es her promise and faith
to her bridegroom that embraces her. And Christ truly,
the bridegroom of our souls, endeavours to manifest in
US, that he qa\ his part is willing ; and consents by call-

Chap. XXXV. The Excellmcc of, '<ic, 267

ing US so courteously to him both in his word and in our
conscience, by seeking us, by alluring us, and by em-
bracing us. Wherefore let us desist from sin, lest his
precious blood be spilt in vain for us.

CHAP. XXXV.

Without a holy and Christian Life, all Wisdom, all Arts and
Sciences, yea, the Knowledge of the whole Scnpture, and all
^ Theology, is in vain.

MATT. vii. 21. — J^^ot every one that saith uiito me, Lord, Lord, shall
enter into the kingdom of heaven ; but he that doth the will of
my Father which is m heaven.

\ 1. BECAUSE in charity are contained all the du-
ties of a Christian man, and all the üfe of Christ was
nothing but most pure love ; hence St. Paul, under the
name of charity, comprehends the whole life of a Chris-
tian. Now it is the property of charity to respect God
alone in all things, and not to have the least respect to
his own honour or interest ; but in all things to act gen-
erously and disinterestedly for God's sake, because God
is the chief good ; and to do all purely for his honour,
and for the good of one's neighbour. Which charity,
whoever has not, is a hypocrite : And if any man say,
that he loves God, when in his works he respects more his
own advantage than God's glory, it appears plainly to be
a false love which he boasts of, and be cannot be a true
Christian, whatever he may pretend. Therefore let this
man understand the holy Bible never so well, let him
have it all without book, yea, let him speak also with the
tongue of angels ; yet all these things shall profit him
nothing, but he shall be as sounding brass. For as no
food can nourish the body, unless it be turned into juice
and blood, so also the word of God and the sacraments
of Christ are to no purpose, if they be not expressed in
our life.

§ 2. Nor is the new man any other than a man holy,
and füll of charity. Thence St. Paul says, ** If I could

268 The ExceUence of an Book 1.

prophesy, and know all mysteries, and all knowledge,
and all faith, so diat I might remove mountains, and
havc not charity, I am nothing;" Üiat is, if I should
pu! sue niine own honour under thcm, and expect any
diiüg besides the honour ofGod, and the goodofmy
neighboLir. And therefore all such are an abomination,
and are accursed beiore Almighty God, according to that
sa\ing of our Lord, '' Many shall say unto me in that
day, Lord, Lord, have \^e not pro])hesied in thy name,
and cast out devils in thy name, and have done many
miiacles in thy name ? And then I shall say unto them,
because I know you not, depart from me, ye vvorkers of
iniquity ;" in that you have not respected me sincerely,
but rather yourselves. Of the like mind is St. Paul,
** If I should give all Ihave unto the poor, and have not
charity,. it profiteth me nothing." For what is this
charity ? even that love which shews liberality for God's
sake alone, and not for our own praise, or for lucre and
interest. Such was the righteousness of the Pharisees,
who ofFered many sacrifices, aud drew on others that
they might adorn their temples with their magnificent
gifts, and offer costly offerings, the slavery of which
ambition drew them to forget the offerings of the poor ;
which last ought rather to be preferred, and that out of
pity alone. Which preposterous charity and devotion
in them, Christ upbraids, saying, *' Wo unto you,
scribes and pharisees, hypocrites ; for ye devour widows
houses, and for a pretence make long prayers, therefore
ye shall receive the greater damnation."

^3. In which perverse religion of theirs, there are
novv many followers, who bequcath large legacies to
temples and to monasteries, that they who enjoy those
revenues, may make long prayers for them ; which truly
is false love : they seeking herein themselves ; not re-
specting the divine honour, but their own. But we who
pretend to be reformed, and who are taught to live
righteously by faith, let us rather be inwardly and heart-
ily penitent, and offer ourselves up to God, by mortify-
ing our affections, and crucifying our flesh ; and do
allourworks of charity, not out of self-love, nor for the
cause jof praise or profit whatever ; but let us do them

C H A p . XXXV. Holy and Christian L iß, 269

for the siDcere love of God ; being sure, that if we do
them othervvise, they will not avail us one hair of our
head. Therclore, although you give your body to
be burned, and v^ ant this love which is due to God
alone, and seek not purely his praise and honour, you
indeed do nothing. Neither do they profit themselves
any more, who whip and torture their bodies, by hiim-
bling and afflicting their souls, as the prophet speaks ;
because they are conceited thence of their singular sanc-
tity, and effect their own praises : and that they naay set
forth their presumptuous religion, in their private judg-
ment and will-worship, do not respect God, bat ap-
plause, or populär estimation, whereby many of them
are so biinded, being delivered up to a spiritof delusion,
as they make no doubt to sufFcr themselves to be burned
for the defence of their conceived opinion ; thinking that
they thereby become the martyrs of Christ ; v.hen yet
they do not serve Christ, but themselves ; it is not the
punishment, but the cause, which makes a martyr.
Such martyrs as these, the devil has had even amongst
the heathens ; many of whom w-ere so biinded in their
understandings that they were contented to die for their
altars and idols. And the same is done at this very day
amongst us Christians, under the specious shew of the
Christian faith. And as the heathens, to gain an im-
mortal name, persuaded themselves they did well in so
doing ; even so, for self-love and glory, there are like
unto them certain monks, and other seeming devout
persons in our age, who, for the cause of propagating
their religion, will persuade princes that they are to do
the like, and even die for what they please to call the
catholic cause : whose madness is so much the more
manifest, because they believe that they suffer for Christ's
cause, and so become his martyrs, when contrariwise>
they become the martyrs of Roman bishops, and of their
own private renown and praise. And thus much of
coated or cloaked charity, to which man is seduced and
carried on by a false light.

§ 4. It remains therefore firm, that without the sin-
cere love of God and our neighbour, and a holy and
Christian life, all arts, sciences, faculties, profit nothing :

270 "^rhe Hidden Manna, Book I.

Wisdoni, how great soever, yea, if it be as great, or
irrealer thaii that ^vhich was in Solomon, is nothing ; the
knowlcdgc of the whole scripture, and universal theolo-
gy, is nothing : Lastly, all works whatsoever, and mar-
tvrdom itself, if you will so call it. For to know the
will of God, and his word, and not to live after the pre-
script or rule thcreof, only augments the guilt of future
danmation, according to that of our blessed Lord, *' If I
had not come and spoken unto them, they had had no
sin, but now they have no excuse for their sin."

CHAP. XXXVI.

IIow and by whom the Virtue of the hidden Manna is tasted.

REV. ii. 17. — To him that overcometh will I give to eat of the hid-
den manna, and luill give him a white stone, and in the stone a
new name writteti^ which no 7nan knoweth saving he that receiv'
eth it,

\ 1. HEREBY it appears, that no man does or can
taste the inward sw eetncss of the heavenly joy and com-
fort hidden in the \vord of God, who does not first over-
comc his own flesh and the world, with all the lusts and
corruptions thereof, and the temptations of satan. But
they who crucify thcir own flesh daily, by their serious
contrition and repentance, with all the desires and con-
cupiscence thereof, who die to themselves and the
World daily, and to whom this life is a mere cross ; are
divinely fed with heavenly manna, and drink the nec-
tar of paradise. Contrariwise, those that foUow none
but worldly pleasure, render themselves by this means
incapable to laste the hidden manna. For like things
(according to the proverb) are delighted in their like ;
and seeing then that the \\ ord of God is spiritual, it is
no marvel therefore, if worldly minds be not at all delight-
td with it. For even as the body receives no strength
from the food which the stomach has not digested, so
the soul from the divine word, or manna, receives no
stiength or nutriment, unless it be converted into itself,

Chap. XXXVL rhe Hidden Manna. 271

that is, into life. Yea, as a man sick of a fever distastes
all things, and complains that they are bitter to him :
So those also that are sick of the worldly fever, that is,
of the love of the world, loathe the word of God, and
distaste it as if it were bitter. But on the contrary,
those that have the Spirit of God, find in it the hidden
manna, and secret sweetness, \vhich is never to be tasted
by them that are carried away with the worid ; \a hich is
the cause that many, by the daily hearing of the gospel^
feel little desire, and receive little spiritual joy. And
the case is piain, they are not led by the Spirit of God,
but by the spirit of the world ; nor have they heavenly,
but earthly minds.

^ 2. But he that will fully and soundly understand,
and savour the word of God, and feed upon manna,
ought to study to conform all his life to it, and to follow
Christ. Which being done, Christ feeds the humble
with grace, satisfies the poor, and comforts the meek,
and makes his yoke pleasant, and his bürden light to
them. For the sweetness of the heavenly manna can-
not be tasted but under the yoke of Christ ; according
to that which is written, ''He will fill the hungry with
good things, and send the rieh empty away." And a-
gain, " The words that I have spoken are spirit and
life," says Christ ; whereupon it follows, that a volup-
tuous and carnal heart, or a man that has no spiritual
understanding or relish, cannot possibly understand or
relish these things.

^ 3. For in spirit, in rest, in silence, in pcace, with
great humility, and holy and vehement desire, is the
word of God to be received and to be digested. Which
if it be not converted into life, then truly it is no better
than the extemal letter, and an empty sound of words.
For even as he that hears the noise of a harp only, or
a song, and understands it not, nor distinguishes the
melody of it, receives no pleasure by it : So no man can
be partaker of the virtue that is in the word, unless he
endeavour to express it in his life, and to be thoroughly
conformed to it in spirit. And this is that which was
Said before, '' I will give thee a white stone, and in the
stone a new name ^vritten, which no man knoweth, but

272 The Hidden Manna. Book I.

he that hath it." This is, that which is a testimoay of
die hidden spiiit, which he, whose name is the Word,
gi\es to the woM of God. And in hke manner, the
spiritof the word gives testimony to our spirit, whereby
büth conspire and unanimoiisly consent together, and so
become one spirit ; w hich is that ncw name that is un-
known to all bot to the receiver. For as no man knows
the sweetness of honey, bat he that tastes it ; so the
name of the divine testimony in the hearts of the godly,
no man knows but he that pro\ es it. This man then
only knows the heavenly consolations, and divine visi-
tations ; bccause he perceives them sensibly, and tliey
are tasted by him most really : w hose name is also call-
ed neix\ because these gifts are tlie works and friiits of
the ncv: hirth.

\ 4. Blessed now is the man to whom God has thus
given himself to be so tasted in his heart ; blessed are
the prophets w hom from the beginning of the World he
has fcd with his bread that is so heavenly, and cherished
and snpported by the Conference of his eternal word :
And because it was so done unto them, therefore they,
out of a lively sense, inward feeling, and pow^erful ex-
perience, have spoken of it, and thence composed the
holy scriptures. And in truth, even at this very day he
speaks also to all men, and feeds them inw^ardly wdth his
word in the soul : But almost all men have shut their
ears against his voice, and had rather hear the world
than God, and be driven, by their own spirit, and the
lusts thereof, than by the Spirit of God. VVherefore it
comes to pass, that they cannot taste the hidden living
manna, since they both greedily swallow, in the mean
time, the apples of the tree of death, (even their carnal
lusts) and contemn the tree of life with the fruit there-
of. But surely such men are not a little mad ; though
they understand that God oan give greater, transcend-
ently greater pleasures to his lovers, than the world, yet
they slight the offer. To him now^ that has once tasted
the goodness of God, the w^iole world, with all the
pleasures of it, will secm as mere gall and bitterness.

\ 5. Now seeing we know how our first progenitors
were beguiled with the world, and how, by eating of the

Chap. XXXVI. 572^ Hidden Manna, 275

forbidden tree, they have acquired death, both for them-
selves and us ; we cannot surely be so blind and mad,
as to be content to be fed with carnal pleasures, that are
so deariy boiight, and to sv.ailow the m^rsels of death
eternal. If any shall eat of nie^ saith Christ, l4ie true tree
of life, and true bread of iife, he shall llveforever. And
what is it to eat of him, but to beiieve in him, to rejoice
in him, to take delight in him, and to rest and take pieas-
iire in him alone ? Great therefore, O mortals, is the
bündness, to serve the world for trifles, for vain and
frail things, with such affection and earnestness, and not
to do the same for God, who rewards his worship and
Service with eternal good things, and farmore noble and
excellent benefits. For who is there that performs and
pays to God so much faith, loyalty, obedience, and dili-
gence, as the vulgär worldlings perform and pay to mam-
mon and the world ? We see them many times for small
matters, or for a little money, make long journies ; and
for the sake of heaven, it grieves us but to move a
foot. Hereupon the holy prophets reproach Tyre and
Sidon, wdth most emphatical upbraidings, for their tak-
ing in hand vast journies and navigations for the ad-
vancement of their earthly concerns, when in the mean
time they would not vouchsafe for the sovereign Good
itself, to change their place. And that in our time, meii
of all sorts and conditions, do in like manner prefer the
World before God, is, I think, a thing most manifest.
Hence we see many doctors study d?y and night to at-
tain to honour and preferment in the world ; who hardly
(or not at all) will take so much leisure as suffices to say
aright, and from true ground, the Lord's Prayer, to at-
tain the eternal honours and celestial dignities, if they
were to be attained with so little labour. So also you
see the very men who avoid no labour to get the bread
that perishes, are for undergoing none to get that which
is incorruptible. You shall see too, them that are afraid
of no difficulty, and flee from no danger, here shew them-
selves most base and timorous : You may see how oth-
ers scorn to give back, and boldly stare death in the face,
being commanded to serve in an earthly warfare, that
L I.

274 The Hidden Manna. Book I.

they may attain but thereby to a little vanishing fame and
honour ; and yet they will not enter into the combat with
their own vices, although they may attain the heaveniy
nobility by it. Moreover, ye shall see that the victors of
many natiops, and subduei-s of vast kingdoms, do not
care mach for overcoming themselves ; and that infinite
numbers do not regard the ioss of their souls, and de-
privation of eternal happiness, to attain to frail and mo-
mentary goods. AU these have not tasted the hidden
manna of the divine word ; and therefore do not over-
come the world, but are overcome of the world ; which
whoever dares contemn in respect of God, triily finds the
most sweet visits of the Holy Ghost, and is ülled with
heaveniy pleasure which no man knows or can know, but
he that receives it.

\ 6. This therefore is to be done : the tree of life is
first to be planted in us, that we may eat the fruit thereof :
and our heart, that w ishes to be recreated with the celestial
consolations, ought first to be converted from the world
to God. But \^ e being made drunk with worldly pleas-
ures, and so prodigiously therewith bewitched, do not,
alas ! incline our hearts and minds, to think that the
heaveniy and divine joys are rather to be wished for
than those which the world ofFers or affbrds. Ah !
how apt are we to believe the world, and take vvhat it
offers US ; although that is infinitely more true and real,
that God offers and does, and is incomparably more no-
ble, than that ^^hich the creatures bring to pass.
Wherefore also the learning which comes from above,
by the Inspiration of the holy Ghost, is much more excel-
lent than that other which human understanding, witli
so great labour and toil, obtains. For as an apple, or a
lily, produced by nature, is far more noble, and much
better, than that which a workman makes of gold, be
the gold never so fine ; even so one drop of divine con-
solation is more noble, and by many, yea infinite, de-
grees better than a w hole ocean of worldly pleasures.
All which are to be slighted by one that desires the
divine consolations. If any will hear me, let him
lend me his ears ; if any will understand me, let
him attend to what I say ; and if any will see me, sure

C H A p. XXXVI. The Hidden Manna. TIS

it behoves him to fix bis eyes upon me : who then doubts
tbat all our hearts and senses onghc to be coiiverted to
God, and fixed on God, if we desire to see, hear, and
understand God, and to taste and prove liow good he is ?
Aecording to that which he has so solemnly declared,
saying, " When ye shall seek me with your whole
heart, I will be found of you."

\ 7. Many at this day are had in admiration : Oh !
a learned man, a rieh man, a great man, a wise man ;
but few regard how meek, hovv humble, how patient,
and how devout any man is : of which perverse judg-
ment there is no other cause, than that men attend and
admire outward things, and in the mean time with blind
eyes pass by the inward, which are only worthy to be
estcemed and had in admiration by all. He that praises
a man because he has seen man}^ cities, and far sit-
uated regions ; let him examine if it w ere not far bet-
ter to have seen God. He that values another, because
he serves an earthly monarch, I would have him think
whether it were not more excellent and noble to be the
servant of God, the king of heaven, and to have served
God and Christ faithfuUy with all the heart. Many of
those that are infatuated with the mere love of the world,
prefer this present age, as if it were the only learned and
wise, before all antiquity : These do not know the art
of arts, and science of sciences, which is divine love,
more noble than all knowledge and learning, to be ex-
tinct in a manner, together with faith, aecording as has
been foretold, and few to remain divinely learned or
taught of God, and that have been instructed by Christ
in the humble and lowly life. Yea, to speak the truth,
the most learned at this day, for the most part, are void
of divine love, and do not know so much as what true
life is in Christ : These circumscribe knowledge in the
eircle of w ords, when indeed solid learning is a things
and not words ; is sömewhat real and substantial, and
consists in eternal and true wisdom : Of which wisdom
we have spoken more at large in the treatise of true and
ancient philosophy.

\ 8. Those are also no less ridiculous, who praise any
man, because he keeps a stately and plentiful table, and

276 T'he Hidden Manna. Book I.

farcs delicioLisly ; not bcing mindfiil that the very
criimbs iVoni God's table arc transcendendy better thaii
the liehest dishes of his ; and not considering that true
dainties is the word of God, and the hidden manna
theveof : and that this contains in it the incorruptible
brcad of heaven ; and that he only lives deUciously, in
•\vhose presence the Lord has prepared his table. He
who savours the Lord God, and reUshes his word, is
disgusted at nothing, and his palate nothing can dis^
please ; for he reüshes God in all, and takes all most
sweetly as from his hands. But he to vvhom God is
unsavoury, and that has a loathing, as it were, for the
good word of life, and is displeased with it, cannot truly
rejoice : for God in Christ is the joy of the soul, ex-
ceeding all created joys, and the eternal light thereof,
infinitely surpassing all temporal light. O would to God
that Christ, this eternal word and light, would fiU our
hearts with his hidden pleasure, Avould purify our spirits,
illuminale our understandings, rectify our wills, clarify
and quicken our whole inward man ! would to God, I
say, that the time were now come, wherein Almighty
God, by his presence, would fill.us with all those thinga
which he essentially is ! Of which, although we be not
yet competent, or capable, O may we have in the meaa
time, what is sufficient for us ! And if we are not fit here ta
enjoy so great delight, grant that we may hovvever enjoy
the crumbs which fall from thy table, O Lord» tili w^
shall be translated by thv grace to the joys of elerwai.
life.

\ 9. Hear, O hear the words of cur bJessed Saviour ;
** Behold, 1 stand at the door, and knock; if any man»
hear my voice, arKl open to me, I will enter in unto him,
and I will sup with him, and he with me." Now what a
preposterousness is it, and what an unparallckd rudeness,
to neglect this so great a favour, .to sljght this so great a
condescension, to treat so contemptuously the majesty
of the King of kings, to reject rcproachfully tlic tender
offer of his grace, and to suffer him to stand knocking as.
without, and not to let him in, though he wait even tili
his head be filled \;\\\\ dew, and his lockswith the drops
of the night I O how unaccountable is itnot to adniit

Chap. XXXVI. Tne Hidden Manna. 277

him who has prepared iis a supper, and who after the
manner of a prince coming to his poor friend's house,
brings all his royal dainties and the whole supper
along with him. He brings, I say, the heavenly bread,
and the hidden manna ; and is not this a great over-
sight to let him $tand vvaiting at the door, and not to
open readily to him ? O ! who ean resist so svveet
a voice, saying, open to me, my love ? What incivility
would it be not to receive a Iriend ! but not to entertaiu
God himself with all diligence and alacrity, what a
madness ! Should I teil you the reason why \vq do not
open the door v\ hen he knocks ? It is because in a
house füll of noise and Glamour, music, though never
saexcellent, cannot be heard : so neither can the voice
of the divine banquetter enter the ears of a worldi}^
heart that is füll of hurry and din ; and conseqiient-
ly the eelestial manna cannot be tasted by such an one.
This I take to be the truth. If therefore the worldly
tumults and noise in man do not cease, who w ill doubt
but that the Lord shall go away unheard, though he
continue for a good while knocking and crying to the
SQul ! O that you with Samuel, could answer, *' Speak,
Lord, for thy servant heareth."

§ 10. Moreover, this internal voice speaks to the
soulas in a spiritual and heavenly supper. For ** those
which have been once enlightened, and tasted the heav-
enly gifts, and have been made partakers of the Holy
Ghost, they also have tasted the goodword of God, and
the virtues of the world to come." By which we are
taught, that in what man soever the Holy Ghost is, there
the virtues and powers of the world to come are tasted.
Neither is his mind to be hindered from daily feeding
on that manna that is hidden in the sweet and mellifluous
divine woid which proceeds out of the mouth of God,
and is that by which all the saints live. That which
the kingly prophet David, by the Holy Ghost, found in
his heart and tasted in his mind, when he said, " Thou
will shew me the path of life : in thy presence is fuiness
of joy, at thy right-hand there are pleasures forever-
more." And when he catled to others, saying,. *^ O

:^78 7he Hidden Manna. Book 1.

fear the Lord, ye his saints ; for there is no want to them
ihat fear him." And when he rejoiced in himself with
giving of thanks, confessing in this manner, *' Thou
prej^aiest a table befbre me in the presence of mine ene-
mies : thou anointest nw head with oil, my cup runneth
over." Also when he barst out adniiring : '* Thus will
I bless thee, w hile I live : I will lift up my hands in thy
name." And again in another psalm ; " They shall bc
ahundantly satisfied with the fatness of thy house : And
thou shalt make them drink of the river of thy pleasures.''
And lastly, when he rejoices in heait, saying, ** Let all
those that seek thee, rejoice and be glad in thee : and
let such aslove thy salvation, say continually, let God be
magnified. Bat I am poor and needy, make haste unto
me, O God : thou art my help and my deliverer ; O
Lord, make no tarrying."

§ 11. By all which, beside many other places, it may
be kno\vn who those are that are inwardly fed and nour-
ished with God's word, and with the hidden manna of
the World to come, and the heavenly gifts and virtues ;
even those that are poor in spirit, and that do in God
alone place their w hole trust and delight. Those, I say>
are ^\'orthy to taste of this heavenly manna, and of the
divinegift, of whom David thus speaks, '' How amia-
ble are thy tabernacles, O Lord of hosts ! My soul
longeth, yea, even fainteth for the courts of the Lord,
my heart and my flesh crieth out for the living God."
Whereby one may evidendy understand, that the least
pleasuresof the world to come, do far exceed all the joys
of this present world ; and that one day there is more ex-
cellent and more to be desired, than here to live in
worldly pleasure for a whole year, yea, for a thousand
ycars ; which heavenly food and joy, whoever has once
made trial of, and found to be as it is described, the
World brings imto him a loathing and tediousness.
Hence, as one that is accustomed to better things, he
can relish it no more, but does rather j^erfectly nauseate
it. Hereto appertains that which the eternal wisdom
speaks, saying, " My Spirit is sweet above the honey,
and mv inheritance above the honey and the honev-

Chap. XXX vi. rhe H'idden Manna. 279

comb- They who eat me, do yet hiinger ; and they
who drink me, do yet thirst. " And his hunger and
thirst none but God alone canfill, none but he can sat-
isfy with his love, vvherevvith the saints are made drunk,
according to the Canticle of Canticles, *' Eat, O friends,
drink and be drunk, O mv dearest friends." Therefore
Almighty God for that purpose makes such delicacies
for his dear friends, that they being enamoured with this
bait of delight, may forgetall woridly pleasures. Now
if in this hfe it be better for us to leave all the pleas-
ures thereof, for but a few little crumbs of hidden man-
na, and a few drops of divine nectar, and of the heavenly
wine, how^ much more plentiful and abundant then shall
that be which we shall, if we are faithful, attain in the
other life !

\ 12. That our Saviour might stir up this thirst in us,
it was expedient that he should thirst upon the cross.
For even as he alone can staunch our hunger and thirst,
so we in like maimer can restrain his most flagrant de-
sire of loving. He thirsts after us more vehemently
than we thirst after him, according as he has said, " My
meat is to do the will of Him that sent me, that I may
finish his work. ' ' For what is the will of God, which w as
his constant food, and that which he so hungered after,
but that we may attain eternal life ?, and if w e did equal-
ly thirst after him, as he thirsts after us, then of a truth
should w^e drink of and be inebriated w Ith his Spirit,
most liberally and sweetly, so thal out'of our bodies
would flow rivers of living water : that is, there should
be nothing in us that should not be spiritual, amiable,
comely ; nay, no otherwise than if we were fiUed and
made to overflow as from a torrent of divine goodness
and consolation, we in our whole mind and conversa-
tion, both inwardly and outwardly, should triumphantly
rejoice in God. For nothing is of more account with
God than the human soul, or greater than it, when it
conceives God, and comprehends heaven and earth, by
way of enjoyment freely : and nothing Icss than it, when
it humbles itself before God, and casts itself below all
creatures. *' Let him that is athirst, come : And who-

280 Christ otir Li^ht. BooK I.

soever ^^•ill, let him drink here of the water of life freelt.
Let him that is hiingry, come : And whosoever w ill,
let him fted also of the bread of life most freely. Eat,
O friends ; drink. yea, drink abiindantly, O beloved."

CHAP. XXXVII.

CHRIST THE LIGHT OF THE WORLD.

üechring how those that do not follow Him in their Life, can-
not be freed from the Blindness of their Hearts ; but must re-
main in Darkness, without the Light of Life : And so can
have no true Knowledge of, or Fellowship with God.

i John i. 5, 6, 7. — God is Itght^ and in him there is no darkness
at all ; ifive say that nve have fellonvahip. laith /«'m, and nvalk in
darknessy ive lie^ and are not in the truth : but ifive Hvatk in the
Ught^ as he is in the Hght^ we have felloivshiji one ivith another.

^ 1. RIGMTLY to linderstand the nature of light
and darkness, it is needful to have first the definition, or
description ol" the light, as it is originally.

God is light, says St. John. But what is God ? God
is a Spiritual, eternal, and infinite being ; God is al-
mighty, merciful, gracious, righteous, holy, true, faith-
ful, all-knowing, and only \\ise ; God is unspeakable
love and faithfuhiess ; he is the most sovereign good,
and all good essentially ; and the true and everlasting
light. Whence every one that departs from God, de-
parts from the light ; and whosoever walks not in his
love, his mercy, his righteousness, ai^d his truth, the
same walks not in his light, but wanders out from it,
and falls into darkness. For \?ithout God, there is
nought but darkness, but mere darkness, but everlast-
ing darkness. O how dark therefore is that soul in
w hich God is not !

V 2. Now if God be light, then the devil is darkness :
and if God be love, then also the devil is hatred ; which
hatrcd is sown in the darkness, even as love is sown in

Chap. XXXVII. Christ our Lighu 281

the light, and Springs up out of the light ; so extinguish-
ing the powers of darkness. For this heavenly love
having light everlasting for its sun, and its shield, is
stronger than death and hell ; and sin and torment
must flee befare it, as they spring up out of the darkness
into which they are sown. Wherefore as God is light,
yea, very light ; and Christ is light of light, and very
light of very light : even so the devil is as truly said to
be darkness, yea, very darkness ; and antichrist to be
darkness of darkness, and very darkness of very darkness,
in the children of disobedience, who bear the image of
the wicked one. And consequently he, even Satan, is
all wrath and envy, all malice and uucharitableness, and
in him isno light at all ; and they that walk in the dark-
ness, as he is in the darkness, have fellowship with him,
and joint-fellowship with the inhabitants of the darkness,
being made partakers of his nature, and wearing his
form. And certainly, if God be in his nature charity,
the devil is in his nothing but self-love, the fruitful
A^ omb of sin and torment. To which whoever joins
himself, (namely, wrath and arrogance, envy and hatred,
malice and revenge, with a numerous train besides) the
same is changed into darkness and the devil, and has
the vile form of the serpent in his soul. From which
there is no deliverance for him, without a total renova-
tion of nature, and a thorough transformation and trans-
plantation. No man, I say, can hence be delivered,
before he shall be converted from darkness to light, from
sin to righteousness, and from the devil to God. And
this must be tlie work of faith alone, whereby our hearts
are purified. For whoever believes in Christ, repents
daily, and turns from sin ; that is, from the devil to
Christ. For even as Adam by sin converted himself
from God to the devil, so it behoves every one of us to
fiee by true repentance and faith from the devil to God,
and from darkness to light.

\ 3. Nowit follows hence that man, without returning

to God, which is light, cannot be enlightened. "For what

fellowship hath righteousness with unrighteousness ? Or

what place of society is there for light and darkness?"

M M

282 Christ otir L igh r. B o o K I .

This darkness is unrij^hteousness, but light is the truc
knowledgc of Jesus Christ, which can no ways there-
with enter into feilowship : So that it is absoliitely im-
possible that those should be enhghtened by the Spirit
and light of eternal truth, m ho live in the darkness of
unrighteousness. To which appertains the saying of
St. Paul concerning the Jews, ^' When they shall be con-
verted to the Lord, the veil shall be taken away ;" that
is, dieir darkness, bündness, and ignorance shall cease,
and Christ shall eniighteii them.

\ 4. For what greater blindness, or thicker mist can
Cover the minds of men, than infidelity, with the fruits
thei-eof; such as pride, covetousness, wrath, and lust ;
therefore ^^ here these be, it cannot come to pass that a
man should truly ackno\\ledge Christ the true light ; or
that he should k^o^^' him, until he believe in him, con-
fide in him, and give up himseif to be saved by him.
For how shall he understand the humility of Christ,
whose mind kno\vs not himseif through pride ? Or how
shall he know the meekness of Christ, that is altogether
füll of wrath and envy ? Or how shall any understand
bis exceeding wonderful patience, who rejoices in re-
venge, and imitates the savage beasts in cruelty ? But
whoever understands not the lowliness, humility, meek-
ness, and patience of Christ, he never knows Christ, but
is a stranger to him, and lives not by his faith. For
truly and rightly to know him, it behoves you by faith,
to have the heart and understanding of Christ in you,
and to perccive his meekness, patience, and humility
w4thiii you in your heart. Since as a plant is known by
the taste and smell, so Christ, the tree of life, by tasting
and by sensible trial, is understood and perceived : Even
by tasting in faith his lowliness and humility, his meek-
ness and patience : and by eating of his fruit, that is, of
his love and peace, whereby your soul may find rest and
tranquillity, and be made capable more and more, of
divine favour and consolation. Whereas grace and
comfort, into a heart that is void of faith, and unfenced
with the humility of Clirist, cannot enter to fructify ;
seeing that God gives grace only to the humble.

Chap. XXXVII. Christ our Light. 283

5 5. Since theu it is thus, What does Christ profit a
man who has no society with him ? Such are all those
who, living in the darkness of sin, cannot be companions
of the hght, according to that of St. John, "' If we say
we have fellowship with him, and walk in darkness, \ve
are liars, and do not the triith. But if we walk in the^
light, as he is in the light, \yq have Joint fellowship with
him." And in the following chapter he adds, '' The
darkness is past, and the true light now shineth : He that
saith he is in the light, and hateth his brother, is in dark-
ness even until now. He that loveth his brother, abideth
^jn the light, and there is no offence in him, no occasioa
of stumbling, or scandal in him. But he that hateth his
brother, is in darkness, and w^alketh in darkness, and
knoweth not whither he goeth, because the darkness hath
blinded his eyes."

§ .6. And as long as a man remains in that terrible
cloud of sin, he cannot be lightened by Christ, who is
the true light ; nor come to the knowledge of God. For
' the true knowledge of God, and of Christ, consists in
that a man understand God to be mere grace and char-
ity : w^hich knowdedge whoever has not, or having it,
exercises not the acts that bear a resemblance hereof ;
this man knows, wdth the most ignorant, w^hat this char-
ity is. For all knowledge consists in, and arises out of
the understgnding, the experience, and the works of
truth : And most certain it is, that he w^ho hence does
not exercise charity, how^ever he may make many words
about it, yet he perceives not the perfect nature of it,
and so is ignorant of God, and unacquainted witlx
Christ. For,

5 7. Christ is mere love, humility, meekness, pa-
tience, and every virtue ; which whoever has not, is ig-
norant of Christ, though he can finely prattle many
things of him, and for a cover usurp his name. Now
after the same manner the word of God is nothing but
spirit : whence they ^vho live not in the spirit, do not
know what the word of God is, although they prate nev-
er so much of the scriptures, and dispute about them
every where. And in like manner, it belongs not to a
man to judge of love, v/ho exercises it not ; or of the

284 Christ our Light, Book I.

Word of God who has not the taste of it in bis soiil. For
all knowlcdge, as was said, begins with Sensation and
experience. Nor is it his part to discourse of the light,
who never has once moved a foot out of his own dark-
ness to see the light : And vvhat is light in man, but
faith and charity ? — according to the saying of Christ,
** Let your light so shiue before men, that they may see
your good works, and glorify your Father which is in
heaven."

\ 8. Now seeing that the most holy life of Christ is
nothiug eise but mere love, if we endeavour to draw
from him true faith, humility, meekness, and patience,
according as it is giveii in commandment to us by the
strict law of his holy discipüne, then truly we are trans-
formed into his image, and we are beautified and adorn-
ed ^^'ith his love, no othervvise than if we were covered
and clothed with Christ himself, who is the eternal and
true light, according to that of the apostle, *' Awake,
thou that sleepest, and arise froni the dead, and Christ
will enlighten you."

5 9. Whereupon it follows again, that as many as do
not awake from the sleep of the world, that is, from the
lusts of the eyes, and of the flesh, and from the pride of
life, their souls cannot truly be illuminated by Christ ;
and that they on the other side, who take upon them the
life of Christ, and follow him in faith, are illuminated,
according to that of the gospel, *' I am the light of the
World, he who followeth me,'' in faith, charity, hope, pa-
tience, meekness, humility, fear of God, and life of
prayer, *' walketh not in darkness, but shall have the
light of life." As if he should say, only those that imi-
tate me have the light of life, and the true illumination
and knowledge of God. By reason of the same faith
and life of Christ, or Christian life, it is that St. Paul
calls the faithful by the name of light ; '* Ye were (saith
he) sometimes darkness, but now light in the Lord.'*
And again, " Ye are all the children of light, and the
children of the day : We are not of the night ; nor dark-
ness ; having put on the breast-plate of faith, and love,
and tlie helmet of salvation.'* To this belongs that of
the book of wisdom, which says. that the Holy Ghost

Chap. XXXVII. Christ oiir Light. 285

fiees wicked persons, but comes into holy souls, and of
them makes prophets, and friends of God. Which if
it fiee the \\ icked, it is piain that the wicked cannot be
enlightened by it. To which diat also is parallel, that
Christ denies the world (that is, carnal minds that have
a worldly bias) to be capabie to receive the Holy Ghost,
the spirit of truth.

§ 10. But that there might be a perfect and absolute
example amongst men, and an idea and platform of
virtue, therefore the Son of God became the Son of
man, and by his most holy life was made the public
light of the World, that so all men might follow him, be-
lieve in him, and be illuminated by him. Though
false Christians themselves know and acknowledge
Christ to be the most perfect and absolute righteousness,
and the great exemplar of virtue ; yet ai^e not for follow-
ing him, it is manifest, that the very heathens go far
beyond them. For the heathens, while they knew him
not, having a love for virtue, were hereby made more
like him, than great numbers of them that pretend highly
to the knowledge of him by the gospel ; and so put to
-shame those pretended chiistians, who, notwithstanding
they are convinced that Christ is virtue itself, or the
most pure and perfect virtue, and most consummate
righteousness, yet copy not after him in their lives.
And therefore shall these in the day of judgment rise
up and condemn the gencration of them that say they
are Christians, but are not ; as who by their manner of
living, give the lie to Christ, whose disciples they would
seem to be ; but while they confess him in words, do
renounce him in deeds ; being alienated from the life of
Christ, and strangers even to that virtue which they so
much admired, loved, and honoured, as that which was
heaven-born, and descended from God.

§ II. Whence the wisest of heathens, such as Socra-
tes and Plato, Cicero and Seneca, Epictetus and Anto-
ninus, have said, ^'That if virtue could but be seen by
the eyes of the body, it would appear more beautiful than
the poets have feigned Venus, and fairer than the morn-
ing Star." And they that have indeed seen Christ, that
is, have looked upon him with the eye of faith, these

•086 Christ oiir Light. Book I.

have seen this fairest morning-star, this light of heavenly
beautv, this charming splendour of virtiie, the beauty of
beaiitics, the \4rtue of virtues, and the unspotted inirror
of righteousness. These have by faith seen and 'hand-
led tlie Word of life ; and having seen and had this ex-
peritnee, behold how they are even ravished with the
love .of Christas life, and so enamoured with the beauty
of his holiness, as to seek above all things, how they
may sanctify in themselves the name of the Lord their
righteousness, he being made to them both sanctifica-
tion and redemption ! Wherefore we are admonished
by the Holy Ghost, always to look unto Jesus, as both
the beginner and finisher hereof in us ; resisting with
him even unto blood, and striving against all sin, that
he rnay be glorified in us.

V 12. Seeing that the very heathens have such an
high esteeni and veneration for virtue, and were so
much in love with it, as if it were the most super-excel-
lent beauty that human nature could be made capable
of ; what esteem and veneration ought Christians to
have for it, and how much rather in love ought they to
be with it, since it is now made so exceedingly lovely
and beautiful in him \\hom they have taken for the exem-
plar of their life ? And if they so much desired to see it,
who had not that peculiar advantage which we have,
and were so charmed with but a little imperfect giimpse
of it, as to prefer it infinitely before all worldly beauty ;
how much more ought Christians to desire to see it, to
wish to ha\e it made visible in themselves, and to esteem
and love it above all things, who have it set before them
in the manifcsted glory of the only begotten Son of
God, by his most heavenly life upon earth ! For if virtue
is to be loved, and even loved as it is in itself^ how
much more ought a cliristian to be in love with it, as it
is in Jesus Christ ! In him is all the beauty of virtue,
and the loveliness of grace displayed most fully, that of
Iiis fulness we may be made to partake, and so become
most beautiful and graceful in bearing some part of his
ükeness. Is virtue lovely ? He is mere virtue. Is love
charming ? He is mere love. Is truth commanding *?
He is mcrc truth. Is beautv amiable ? He is mere

Chap. XXXVIL Christ our Light. 287

beauty. In him righteoiisness incarnated itself, and all
the graces were in him embodied. These must also
take as it were a body in us ; and he must be made our
righteousness by his dwelling in us, that we may behold
his beauty reflected upon us, in a conversation like unto
his. Impossible therefore it is for us to exceed in our
love and esteem for virtue ; seeing that Christ is virtue
itself, and love itself, yea, God himself.

^ 13. Not without cause did St. Paul prefer the love
of Christ before all sciences, and with him we ought
therefore to pray that we may experimentally know this
love of Christ ivhich passet h all natural knowledge and
learning, that we may thereby be ßlled with all the ful-
ness of God in Christ^ Eph. iii. 19. Now there is no
man that has the love of Christ in him, but he loves the
meekness and patience of Christ, and out of most sin-
cere love towards him, embraces his lowliness and hu-
mility. By which means he is still further illuminated,
and is day by day transformed into the very image of
Christ, as from glory to glory. And the reason is evi-
dent ; forasmuch as love attracts what it loves, and God
delights also to give grace to the humble, according as
St. Peter witnesses : With whom that notable saying
of St. Bernard, Fliimina gratia deorstim, non sursiimßu-
unt^ agrees very well. Thefloods of grace, says he, J^öw
downwards, not iipwards : They visit and renew the Val-
ley, but will not rest upon the mountain, or upon any
thing that is lifted up. How theil shall the grace of
the light and knoAvledge*of God come unto a man that
walks not in the holy life of Christ, but in the way of
Lucifer ? So by all this it comes to pass, that the grace
of God is lost, or of no effect, to as many as follow not
Christ in their lives, and copy not after him in a most
righteous and humble conversation ; since the love of
Christ, which is the magnet of the divine fulness that is
in him, is to imitate Christ, and the grace which is re-
ceived by humility flees away from pride. Nor are the
streams of the knowledge of Christ communicated to
him that lives not in Christ but walks in the path of the
devil : But he that lives ni Christ, shall be plentifully
refreshed therew ith ; and shall bring forth thereby much

288 Christ oiir Light, Book I.

fruit in faith, to the glory of Christ. For if there be
faith in us, this faith, and faith's fruit and offspring, will
not leave us *'barren or unfruitful in the knovvledge of
cur Lord Jesus Christ."

§ 14. In huniility Christ lives, and the Spirit of Christ
is upon the meek, and the Uttle ones. And upon him
that has the meek light, the heavenly grace abides ; the
humble life of Christ dvvells in him, the Spirit of the
Lord shall rest upon him, and he shall receive of the
gifts of the Holy Ghost. Behold the Spirit rests upon
such an one, even the Spirit of wisdom and understand-
ing, the Spirit of counsel and might, the Spirit of know-
ledge and of the fear of the Lord ; even as upon Christ
himbclf. For Christ is in the man in whom his light and
life are ; so that they are the same, he in Christ, and
Chiist in him. And consequently the gifts andgraces
of the Divine Spirit must needs be upon such a person,
in like manner as they were upon Christ Jesus, according
to the prophet Isaiah, " And the Spirit of the Lord
shall rest upon him, and shall make him of quick uii-
dcrstanding (or quick scent) in the fear of the Lord,
and he shall not judge after the sight of his eyes."

^15. Wherefore St. Peter speaks thus to his brethren
the Jeus, " Repent, (or be renewed in your minds) and
and ye shall receive the gifts of the Holy Ghost :" As
if he should say, the Spirit of God, which is the true
and only illuminator of the heart, rests not but upon
those that are faithful to his light, and are resolved to
follow the guidance of it, irr being renewed after the
image of him in ^vhom the fulness thereof did bodily
dwell.

§ 16. If any man desire to be set free from the blind-
ness of his heart, and from inner and utter darkness ;
yea, from the devil, who inhabits the darkness ; let him
be sure to imitate Christ in faith and true conversion,
and in newness of life, by Walking in his holy Steps.
The nearer you are to Christ, the nearer to eternal
light : and the nearer to unbelief in Christ you are, so
much nearer to darkness and the devil. for even as
faith, (or fidelity) Christ, and all the virtues are knit to-
j^ether, so in like manner are faithlessness, (or infideli-

Chap. XXXVII. Christ our Light, 283

ty) the devil, and all thevices. They cleave so fast to-
gether, that they camiot be separated.

^17. Behold with me, the apostles imitating Christ
in faith, in qontempt cf the v. oiid, in deiiying themselves,
in renouncingtheir possessiüP.s, and in livingfor etenüty ;
by which nieans they attained to this, that they were
found fit for the heavenly illumination, and consequent^
ly were enlightened and filled wilh the Holy Ghost.
This the richyoung man, of whotn we read in the gos-
pel, would not do ; and therefore he remained still in the
darkiiess of the vvorld, and was not enlightened by Christ
to eternal life. '' For he that loveth the worid, the love
of the Father is not in him." And St. John prcfesses
also plainly, " That he who loveth not, remaineth in
darkness." For nodiing is truer than that he who is
without love, or faith working by love, is w^ithout
light. Let him pretend to never so mach light or
knowledge, he is certainly in darkness, and walketh in
darkness : with whom agrees the most experienced
Taiilerus, who in all his sernions every where shews and
admonisties that without the serions and npright exer-
cise of faith, without a course of mortification and seif-
denial, without recoUection and the inwaid turning of
one's seif to one's own heart, and without the inward still
sabbath of the soul, no man can reeeive into him. Jivine
light, or shall ever find it in himself. In short, as much
as the works of darkness, by the Spirit of God in any
man, are destroyed after his conversion, so much is he
illuminated, and no more ; and by hovv much more
powerfuUy on the other side our corrupt nature, the fiesh
and tlie world, in any man, do bear rule, so much more
of darkness is in liim, and so much less of grace, of light,
of spirit, of God, and of Christ, is in him. Therefore
it remains firm and stedfast, that without daily and con-
tinual repentance and renovation, no man can be truly
illuminated.

\ 18. He that will not resist one sin, gives an oppor-
tunity thereby to many sins. For there comes always
one sin out of another ; yea, one grows as out of the
c^her, and by the other, and spreads itself here and there

N N

290 Christ oicr Light, Book L

like a weed, and brings forth out of itself continually
abundant increase, fitted for destruction. When there-
fore a man has not thoroughly resisted so much as one
vice, nor rooted out one evil habit, but brings forlh per-
petually out of himself the same sins, with no small in-
crease ; how great must the darkness of that man be !
And as natural darkness ceases not to wax greater and
greater, as the sun is departed farther away, even so the
farther we are remo\'ed froni the noble life of Christ, the
farther we are from true light ; and so much the more
do sin and darkness grovv still thicker and thicker in us ;
tili at length man is brought by it into an eternal night
of darkness.

^19. On the contrary, he v^'ho resists not the grace
of God enters the chariot of virtue with good courage,
and firm hope of successful progress : And though he
give himself up to perfect one virtue alone, yet he gives
thereby an opportunity to many virtues, and cannot but
proceed from one to another, and profit in them daily ;
one of them still following another, as rings are linked
one to another in a gold chain : which sweet and admira-
ble connexion is by St. Peter expressed after this man-
ner, namely, how we ought to have care, and to use dili-
gence, by ministering in our faith, virtue ; and in our
virtue, knowledge ; that is, adding virtue to faith, and
knowledge to virtue ; and then pursuing in knowledge,
abstinence ; in abstinence, patience ; in patience, piety ;
in piety, brotherly love ; in brotherly love, charity ; by
superadding one of these continually to the other. And
if ^\'e do these things, and abound therein, then he teils
US that we shall not be found empty, nor without fruit,
in the knowledge of our Lord Jesus Christ. By which
we are to understand, that he that holds not this chain,
is not linked to Christ ; and he that exercises not these
virtues, knows not Christ : But he that by faith grows
in virtue, grows also in Christ. All others, as the
proud, the wrathful, the covetous, the impatient, grovv
not in Christ, but in the devil. Wherefore, if wc hold
fast by this chain, andfollow the heavenly conduct, then
shall we, even as a child, by little and little, grow up in
Urne unto the füll stature of a man, grow in faith, and

C H A p. XXXVII. Christ our Light. 291

by an experimental knovvledge of the Son of God in the
study of solid virtue, unto perfect men, unto the meas-
ure of füll age in Christ, or to the stature of fulness in
him.

^ 20. But he to whom these things are not ready, or
who holds not fast this hidden chain of the apostle, is
blind, and is hand-bound ; being perfectly forgetful of
the purging away of his sins, and unmindful of the di-
vine graces, according as it follows ; *' He that lacketh
these things is blind, and cannot see afar off, and hath
forgotten that he was purged from his old sins." As if
he should say, it is certain Christ by his death did bear
all our sins ; but it is as certain, we must beware that we
addict not ourselves to sin hereafter ; but rather by the
death of Christ fructifying in us, we give all diligence to die
to the World, and to live in Christ ; which whoever does
not, to this man it is piain, that the purging of his old sins
can profit nothing ; since he has not been diligent enough
to make thereby his calling and election sure. Accord-
ing to the advice which is immediately joined with it :
" Wherefore the rather, brethren, give diligence to
make your calling and election sure : For if ye do these
things, ye shall never fall."

^21. Hence it follows if we desire to have the sins
of all our former life remitted, we must for the future
forbear to sin, and must truly repent and believe in
Christ ; which if we do not, we retain all those sins of
our former life, and thcy shall be lamented by us in the
World to come, without hope of expiation, or forgiveness.
So that it is possible that a man, even for wrath alone,
may be damned ; which if he had but confessed, and
by Christian meekness corrected, he had obtained par-
don for that, and so for all his other sins, and might have
been saved. But because he neglected to do this ; there-
fore according to the words of St. Peter, he is blind, be-
ing blinded by his own lusts, and forgetful that he was
purged from his old si7is,

^ 22. Whereby it is given us to understand, how
necessary repentance is, and a thorough change of life.
For although Christ died for our sins, blotting them out,
and abolishing them with the incomparable price of his

292 Christ our Light. Book I.

mobt holy blood, yct we do not participate of that merit,
unless v\ e rcpent ; widiout this it profits nothing. And
ho^^ever evcry man is piomised pardon for bis sins
through the merit of Christ ; yet that promise pertains
not to ihe unbeliever, nor to the impenitent, but to those
alone who, b} faith, ainend their hxes ; and that too, ac-
cording to the true Standard which is set them. For
those sins shall not be remitted, which a man will not
Icave ; but tliose only which he is willing to part with,
and which he is heartily grieved for. And to this be-
longs that \\ hich is spoken by the Lord : The poor re-
ceine the gospcl ; that is, the remission of sins, and life
cvcrlastiiig.

§ 23. Let US suppose some usurer for many years has
been a servant to co^ etousness, after the example of
Zaccheus ; or to hist, as Mary Magdalen : or lastly, to
wrath and revenge, as Esau : And this man so soon as
he has heiud thcse ofFences were to be left, or eise die
dcarli and blood of Christ would profit him nothing, be-
comes a supplicant to God, and cries to him, "Ah,
God ! how am I grieved for this ! O Lord, be merciful,
be merciful !" — and then desists from his sins, craves
pardon and grace of God, and believes in Christ ; then
it is most certain, that all his former offen ces are remitted
him out of mere grace, and for no merit of his own ; but
purely for the death and blood of Christ shed for him.
But those that are not fully resolved to shake off, and
utterly to detest their wonted covetousness, wrath, usury,
pride, and lust ; they, because they want that "faith
which purifies the heart," from dead works, shall hope
fore\ er in vain for the remission of their sins, being con-
demned to everlasting confusion and torment. For this
reason St. Paul so earnestly inculcates, that " they which
do such things, shall not inherit the kingdom of heaven.'*
And therefore either the loss of this kingdom must cer-
tainly foUoNV, or that narrow^ way of self-denial must be
heartily resolved upon.

^ 24. Now wherever this unfeigned conversion to,
and faith in God is wrought in a soul, there is pai'-
don and divine giace ready for her. And where this
is, there is Christ also ; w ithout whom, no grace can

Chap. XXXVir. Christ mir Light. 29t^

be obtained. Where Christ is, there he is accompanied
with bis precious merit, and the satisfaction he has made
thereby for our sins. Again : where this is, there is
ri^teousness ; and with righteousness, peace ; and
with peace, a sweet sereaity of conscience. It is then,
that " righteousness and peace kiss each other " in such
a heavenly soul as the psaimist teils us. This clearness
of conscience is attended \vith the spirit of God himself ;
which, being a spirit of joy, will certainly ponr forth the
oil of gladness, and therewith life eternal, which is noth-
ing biit joy and glory w ithout end. And this is that
eternal light of eternal life, that eternally triumphant joy,
wherevvilh those are crowned only that li\'e in Christ,
and do the works of daily repentance : this being che
beginning of a spiritual life, as the death of Christ is the
basis and foundation whereon it is to be raised. Agam :
on the contrary, where there is no repentance, there is no
pardon of sin ; \^ here there is no inward remorse and
spiritual sorrow, there no grace can take place : where
this is wanting, there Christ himself is wanting, with
the whole extent of his merits and satisfaction, iet the
pretences of the false Christian be never so fair and spe-
cious. Where this satisfaction is not thoroughly applied
to the soui, there is no righteousness neither, and conse-
quently no peace, no good conscience, no comfort, no
holy Ghost, no gladness of heart, no calmness of mind ;
lastly, no life eternal, but death, hell, condemnation,
and everlasting darkness. Behold now, O man ! how
true it is, that none of those who refuse to foUow Christ
in their lives, by an unfeigned repentance, can ever
get rid of the blindness of their heaits, and of everlast-
ing darkness.

294 The Fruits of an Book

CHAP. XXXVIII.

That an Antichristian Life is generally the Source of false Doc-
trine, and the oritjinal Cause both of Hardness of Heait, and
of Blindness of Underslanding.

JOHN xii. 35.— Fe^ a little ivhile is the Vght with you : ivalk ye
while ye fiave the lighty lest darkness come ufion you,

5 1. SINCE Clirist and faith in him, is, by the cor-
rupt lives of Christians, every where renounced, and al-
most vvholly extiq^ated ; what shall then his doctrine
profit US ?. For his doctrine with the word and sacra-
ments, is for no other end dehvered unto us, but that
it be invvardly digested, and turned, as it were, into our
very hfe and spirit. And as froni a good and noble
seed, Springs up a noble fruit also ; even so from the
Word and sacraments, should spring up within us, that
noble principle of regeneration, or of the new birth, or
a new, holy, and spiritual man, and, to speak all in a
word, a true and real Christian. For he that is a Chris-
tian, must needs be born again put of the Spirit, the word,
and the sacrament, and then believe and live in Christ as
in the prime and productive principle of the life of grace.
As truly as a child is begotten by his father ; so truly
our soul must be begotten again into a lively hope by
means of faith.

^ 2. Now Avhenever \ve do not generously resolve to
strive against the corrupt bent of our nature, and to di-
gest the doctrine of Christ into life itself ; nay, u henev-
er we contradict the doctrine with an antichristian life,
with irreligion and profaneness ; does not this plainly
evidence, and most fcelingly convince us, that we are
not begotten of God, nor born of Christ ? And therefore
what will Christ's doctrine profit us, when we are sure
our life does not answer it ? and will our vain boasts
of the light of the gospel do us any good, when it is
piain we walk in darkness ? For this reason the light is
at last deservcdly removed from us, and the world over-
spread with darkness, false doctrines, with errors and

Chap. XXXVIII. Antichristian Life. 295

sediicing spirits, Which, that we might beware of, our
blessed Saviour has ieft us this gracious warning :
*' Whilst ye have light walk in the light, lest darkness
come lipon yoii ;'' that is, lestyou be led away into all
manner of errors and delusions, into blindness and hard-
ness of heart, into darkness and prejudices, indisposing
the nnind more and more for the reception of the light of
the gospel. Thiis was the iinhappy fate which befel Pha-
raoh, the Jews, and Julian, the apostate ; who being in
the end convicted by the stinging reproaches of his own
conscience, exclaimed openly, and confessed to his own
confusion, that Christ did both live and reign, and was
Lord and God, saying : ( Vicisti) " Thou hast overcome,
O Galilean ; thou ! thou hast overcome:" When it
had been better for him to have said, (a Miserere) haiie
mercy lipon me ! But alas i this was now entirely out of
his reach, by reason of the hardness of his heart, con-
tracted by an uninterruptedicourse of sinning, having
rejected the mercy of Christ, and despitefully trampled
on his most p'recious blood.

5 3. And this hardness of heart is that terrible dark-
ness, which in the end overtakes all those that refuse to
walk in the light whilst they can have it ; and is the pun-
ishment inflicted on those that blaspheme the truth, as
Pharaoh did, saying : '' Who is the Lord that I shoüld
hear his voice, and let Israel go ? I know not the Lord."
Therefore it w^as just, he should feel more eminently
the over-ruling power of God, by being madean exam-
ple before the whole world, and a lasting monument of
the indignation of the Lord, whereby it might appear
that man can do nothing against God. In like manner,
were the Jews of old Struck with blindness and hardness
of heart, when they refused to hearken to the voice of
the Lord, being told by Moses long before, that this
would certainly come to pass : " The Lord, (says he)
shall smite thee with madness and blindness, and fury
of mind." And so it came actually to pass ; witness the
prophet Isaiah, chap. vi. 9, 10, 11, 12. Whereby it
is manifest, that such hardness of heart is a most just
punishment of unbelief, of the contempt of God, and of
the heavenly truth declared by him, according to that of

296 ^hc Fniits of aJi Boojk L

St. Paul : .*'Whh all deceivableness of unrightcousness
in them that j)ensh ; bccause they redeived not the love
ofthc truth, that throut^h . Christ they might be saved.
And fbr this cause God shafi send them strong deliision,
that tliey should l^elieve a lie.'' By which it is given
US to understand why God is wont to permit suoh
bhndness and hardness of heart.

^ 3. Moreovcr, he to whom God either denies, or
takes away his grace, this man is most wretched of him-
self, neitlier can of himself. retarn again into the way at
anv time ; for which we ha\'e the examples of Pharaoh
and Julian. For he from whom the Lord takes away his
light, lives all liis days in darkness: But Almighty God
takes the light only from those that 'will not walk in it ?
neither takes he his grace away^ but from those that
have refused it. In whidi seöse Sl Paul recounts that
Oracle of God out of the mouth of Moses ; "1 will havc
niercy on whom I will have mercy ; and I will shew
pitv on whom I will have pity. Therefore, on w hom
hc Will, he hath pity ; and whom he will, he hardeneth.'*
But he has pity on all them \x\\q acknowledge his mer-
cies ; and on tlie cjontrary,.hardens those that reject and
blaspheme his oftered grace. And this is that which St»
Paul plainly reproves the Jews for, saying,;. ** It was
necessary that the \A^ord of God should first have been
spoken to you, but seeing^ye put it from you, and judge
yourselves unworthy of everlasting life, lo, we turn Xo
the Gentiles : And when the Gentiles heard this, they
were glad, and glorified the word of the Lord : and as
many as were ordained to eternal life believed :'' tbat is,
as many as did not resist and drivc from them the word
of grace, or the means of faitji. Of which contcmpt,
because the Jews were then e\'idendy guilty, therefore
they could not bclieve : For Almighty God has ordain-
ed none to eternal life who repel his word disdainfully.
Therefore the Ordination to life eternal, is fnlly brought
to pass in Christ : So that God öfters his grace to all by
his gospel ; which, they who receiNC, are ordained to
eternal life ; and those that cast it behind their backs,
do thereby judge themselves, and are consequently judg-
ed, unworthv of this eternal life, as St. Paul savs ; that

Chap. XXXVIII. Äntichristian Life, 297

is, by their own fault are made unworthy of that blesslng,
by exempting themselves from God's universal grace,
and so putting their own names out of the book of iife,
which is Christ ; while by their contumacy they resist
ihe good Word of God, and consequently cannot be made
of the number of the faithful and blessed.

\ 4. And here let us noterr, O Christians ! bat know
that they do not only repu diäte the word of God, who
will not admit of the faith and doctrine of Christ ; such
as are Mahometans and Jews ; but those also who w ill
not continue in the footsteps of Jesus Christ, will not
take his Iife upon them, and will not w^alk in the light.
For which cause consequently God takes away from
them even the light of the word, and sound doctrine.
" I (saith Christ) am the light of the world ; he that
followeth me, walketh not in darkness, but shall have
the light of Iife :" which is, as if he should say, whoso-
ever follows my example, and lives my life, shall be
out of danger of being misled by any spirit of delusion :
but whosoever shall, on the contrary, neglect to imitate
my life, and contemn the light of my life, shall not
escape the darkness of errors, and of pernicious delu-
sions, with blindness and hardness of heart.

\ 5. Behold here with me, the most excellent, and
most noble, the most learned, the most ingenious, and
the most powerful of this world, whose errors from the
truth, whose strong seducements and violent delu-
sions, whose blindness and darkness come from no oth-
er cause, but because they live not in Christ, but are
averse to the imitation of his life ; and therefore can-
not have the light of life. From hence thcn there must,
needs be those which St. Paul calls the v.orks of er-
rors, and satanical lies, or impostures, which rush
upon US the more powerfully and ^ iolently, because the
whole World lies under the power thereof, inasmuch as
it refuses to imitate the life of Christ. " For what fel-
lowship, (or society,) is there betwecn light and dark-
ness ? And what agreement is there, (or can there bc,)
between Christ and Belial?" For the purity of doctrine
and divine knowledge cannot rernain v\'irh those that

6 o

298 The Friiits of an Book I.

live in the devil, in darkness, in pride, in covetousness
and fildiy pleasure : because how should pure doctrine
and dis'ine faith mix themselves together ? Or how
should ^h'^y sufFer themselves to live together vvith an
impure and an unchristian life ? Or va hat is more dis-
agrceing and irreconcileable, than an impure life, and
pure doctrine ? Since what *' communion hath light with
darkness ?"

\ 6. Wherefore, if we will retain pure doctrine, 'the
way for it will be wholly to be changed in cur minds,
and to hold no fellowship with unrighteousness, to have
no part with the world, to submit to no agreement
with idols and lying vanities, and withal, shunning
a life that is not after Christ, but after antichrist.
Since what fellowship has the righteousness of Christ
with the antichristian unrighteousness of the world ?
And what concord, as was said, '^ hath Christ with
Belial ?" We must imitate Christ, and be content, for
that end, to shake oft' the sleep of sin, and to depart
from the darkness of the world, and Christ will then
beautify us with the light of faith, and with the light of
his presence. For whoso walks not in the footsteps of
Christ, and imitates not his love, humility, meekness,
paticnce, and obedience, the same must needs be de-
ceived, and fall short of the truth, which he pursues
after, since he walks not in the way which leads to truth.
But on the contrary, if we live in Christ, if we walk in
love and humility, if all our studies and endeavours re-
spect purely this one thing, namely, that the flesh and
Adam be mortified, then the Spirit would quicken us,
.Christ would live in us : so that we might through him
overcome ourselves, and triumph over the flesh, the
World, and the devil. Were this but so, certainly
there \\'ould be less contention and strife about doc-
trine ; and hercsies of themselves would then fall to the
ground.

S 7. We have an cxample of a most stränge delusion,
for want of this, in Ahab, who by his wicked and ty-
ranical life, through his own evil heart, and the lies of
four hundred false prophets, whom he was disposed to
believe ; became so blinded, as by their provocation

Chap.XXXVIII. Anticknstian Life. 299

and encouragement, to undertake that fatal expedition
against the Syrians, in contempt of the true prophet
Micaiah, who positively and clearly foretold his death in
that battie. But hc, it seems, by the blas of his own
evil mind, wiilingly was constrained to give credit to
the false prophets, prophesying all things to go well with
hin^. Whence the justice of God niet with him ac-
cording to the word of the true prophet, and by due
desert, the dogs did lick his blood. And is not this
the very samc thing that St. Paul says, " The Godof
this World blinded the minds of them which beiieve
not?" And why hashe blinded them," But that the
light of the gospel should not shine upon them ?"
and therefore he pleads, that if the gospel be hid, it is
hid from such as these, that are lost to a sense of the
truth, and have shut out the light of the glonous gospel
of Christ. And this also is that which God threatens
to all hypocrites, such as boast of Christ and his doc-
trine, but deny hini in their life, foretelling that they shall
be seduced by the illusion of false prophets, even as
Ahab was. *' Forasmuch as this people draw near me
with their mouths, and honour me with their lips, but
their hearl is far from me ; therefore the wisdom of the
wise shall fall, and the understanding of the prudent
shall be hid : the Lord shall shut their eyes, yea, he
shall darken the eyes of the prophets, and of the princi-
pal of them that see visions : and the word of God shall
be unto them as a sealed book, and as letters are to an
Ignorant man that cannot read."

\ 8. To which agrees exactly St. Paul, as to what he
mentions concerning the Jews, how that there w^as a veil
set before them, and cast over their hearts, so that read-
ing in their prophets concerning the Messias, they should
not be able to understand them ; which veil yet Almigh-
ty God would undoubtedly take from them if they would
but turn to him. Their minds, says he, were blinded,
so that they could by no means stedfastly look to the
end of that which was to be abolished, Moses in his
writing having covered himself from them with a veil :
And unto this day remains the same veil untaken away

300 Purity of Doctrine, Book I.

in the reading of the Old Testament, which is done away
in Christ. Nevertheless, when thcy shall turn to the
Lord, the vcil shall be taken away. For which happy
and biesscd time, let us ^^ ait and pray.

CHAP. XXXIX.

The Purity of Doctrine, and the Word of God, are not so much
by Disputation and writing Books, as by true Repentance and a
holy Life, to be obtained and defended.

2 TIM. i. 13, \^.-— 'Hold fast the form of sound tuords, which thou
hast hcard of me in faith and love which is in Christ Jesus.
That good thing which was committed unto thee, keefi by the
Holy Ghost which dwelltth in us.

5 1. THE pnrity of doctrine, and the verity of Chris-
tian fliith, must be defended against sects and heresies ;
after the example of the holy prophets, who preached
against false and idolatrous prophets in the Old Testa-
ment ; after the example of the Son of God, who disput-
ed vehemently against the Pharisees and Scribes ; after
the example of St. John the evangelist, who wrote his
gospel against Ebion and Cerinthus, and the Apocalypse
ag-ainst the false chnrch of the Nicolaitans and others ; af-
ter the example of St. Paul, who defended most strongly
the doctrine of justification by faith,* of good works,t
of the resurrection of the dead,J of Christian iiberty,
and such like, against certain false apostles ; after the
example ofthe holy bishops and fathers of the primitive
church, who wrote most strongly against the pagan su-
perstitions, and the heretics of those times ; and in
oecumenical Councils, gatheredby the Christian emperors,
did condemn the chief heretics and patriarchs of the sects,
as the Arians,Eunomians,Maccdonians,Ncstorians, and
Eutychians : and lastly by the example of our incompar-
ablc hcro, Martin Luther, by whose excellent writings the
papacy and other heresies, were much weakened : All

• Rom, iii. 21. f 1 Cor. ix. 8. i 1 Cor. xv.

Ch AP. XXXIX. Purity of Doctrine. 301

this is as clear as tbe noon-day. And therefore it re-
mains a thing most fit and requisite, to prcach, write,
and dispute : that so the purity of doctrine, and the ver-
ity of religion may be made manifest, according to the
apostle, who will have a bishop to be povverful to exhort
in doctrine that is sound, and to hold fast the faithful
Word, as he has been taught, that by it he may ar2;ue
with those that contradict, so as to convince the gain-
sayers.

§2. The which, although it be in itself both lawful
and laudable, yet it is so fallen out by the abuse of it,
that amongst all the bitter disputations and sermons of
controversies, and the infinite heaps of vvriting and
counterwriting at this day, the memory of the Christian
life, of true repentance, devotion, and charity, are in a
manner abolished ; no other wise than as if the sum and
substance of Christian religion did merely, or principal-
ly consist in disputation, and writing books of coniro-
versy, and not in the practice of the gospel ; and in
true Christian erudition. Whereas,

^ 3. I. If we behold the examples of the holy
prophets and apostles, as also of the Son of God, it is
manifest they did sharply dispute, not only against false
prophets and apostles, but also against the superstitions
and abominations of the Gentiles ; and that they did with
no less fervency exhort all to repentance, and to a Chris-
tian and holy iife ; and moreover, did she\\- in most
grave sermons and exhortations, how by their impeni-
tency and wicked life, the divine ^vorship and religion
did, among professed Israelites, or Christians, go back-
wards, and greatly decay ; how the church was wasted,
and how that kingdom and pcople should, for this, be
afilicted with famine, war, and plague ; all \a hich came
exactly to pass, even as they said. Of this kind is that
declaration of the evangelical prophct, where he {\q^
nounces to the people of the Jews, " That l)ccause the
vineyard of the Lord did not bring forth Clusters ofgood
grapes, but wild grapes, therefore Almighty God had
decreed to lay it waste." Whereby it plainly aj^pears,
that impiety is the cause why God takes his word away
from US. To the same sense is that which Christ him-

502 Purity of Doctrine, B o o k I.

seif also said, " Walk in the light, whilst you have it,
lest the darkness overtake you.'* For \\hat other thing
is it to walk in the light, than to imitate Christ, who is
the li,^ht? Or what other thing is it to be overtaken \\ith
darkness, tl:kan to lose the purity of the gospel? Whence
it appears, that none can w ithout true repentauce and a
holy life, enjoy the light ; forasmuch as the lioly Ghost,
which is the true Enlightener of our hearts, fieeing the
ungodly, chooses holy souls only, to make of them friends
and prophets of God. For the beginning hereof is the
fear of God : And \a ho then doubts impiety to be the
beginning of folly, ignorance, and bUndness ?

54. IL Moreover, the true knowledge of Christ,
and his pure doctrine, \^ith the profession thereof, does
not consist in words only, but in deed :.nd a holy life,
according to that which is written, " They confess they
know God, but deny him in their dceds, being abomi-
nable, and unbelievers, and disobedient, and unto every
good vvork reprobates." And again, "- They have the
shew of godiiness, but deny the power thereof."
Whereby it is given us to understand, that Christ (and
his Word) is denied by a wicked Hfe, as well as by
\\ ords ; and that he has not the true knowledge of
Christ, who puts it notinto practice. For he that never
feels or tastes the humility, the meekness, the patience,
and the love of Christ, in\\'ardly in his own heart, knows
not Christ ; and therefore where necessity requires, such
an one cannot confess Christ. Because to confess and
prcach only the doctrine of Christ, is to divide Christ,
and to maim him, if you do not profess and preach his
life. We have abundance of books of his doctrine ; of
liis life we have almost none : Every \\ here thei*e are
books ofcontroNcrsiesconcerning doctrine, but ver}'few^
living books concerning true regeneration and a Christian
life. Now Avhat is doctrine without life, but a tree without
fruit ? Or how should he foUow the doctrine of Christ,
w ho imitates not his life ? For the sum and substance of
the doctrine of Jesus Christ is charity from a pure hearty
ivith a good cojiscicnce, and an iinfc'igned Jait/u But we
live, alas ! in that age wherein there is a great number of
persons, whom, if you hcar them disputing of the

Chap, XXXIX. Purlty of Doctrine. 303

docti ines of the Christian religioii, you would think to be
meii of gi eat worth, and of triie religion, they do it in-
deed so very well : But if you behold them narrowly,
and touch them neai ly, you shall then know them to b'e
inwardly and in their hearts füll of pride, env}^ and
covetousness, and that no basilisk can be more venom-
ous than they are : Of whom therefore we must beware.
Observe what St. Paul says ; for he does not rashly or
suddenly join love and faith, that he may shew how these
tvvo kindiy conspire and consent together : But upon
his own most deep experience, charges his spiritual son
to hold fast the form of sound words which he had heard
of him, *' in faith and love which is in Christ Jesus."

55. III. And although we cannot arrogate so much
to our own strength and piety, that we should make it
the price, or meritorious cause of our happiness, know-
ing with St. Peter, that we are kept in the virtue of God
by faith to salvation ; yet we must profess this, that by
means of anantichristian life, the Spirit of God will surely
avoid US with all hisgifts ; amongst which, faith, knowl-
edge, understanding, and wisdom, are not the least. So
it follows again, that without a holy life, purity of
doctrine cannot be preserved, and that the wicked who
will not Imitate Christ, are not likely to be enlightened
with the true light. On the contrary, those that walk in
the light, that is, who insist and persevere in the blessed
fiöotsteps of Christ, are drenched in the true light, which
is Christ, and divinely preserved from all hurtful errors.
Therefore it is most true which that holy and enlightened
writer Taulerus says, " So soon as a man dedicateth and
yieldeth himself up to God, and denieth his own will and
flesh, then immediately the Spirit of God doth begin to
illuminate him, and to endow him with true and solid
knowledge : because indeed this man doth celebrate the
true sabbath of the heart, and keepeth within an holy
day, resting from all sinful lusts, and from his own will
and works." Which is to be understood of the State
after conversion, and of daily illumination, and the in-
crease of divine gifts and spiritual grace.

5 6. IV. Not without cause, says the Lord, " I am
the way, the truth and the life ;" he calUng himself first

304 Purity of Doctrine, Book I.

the %vay, as who shews the way unto iis. Bat how ?
not oniy in his doctrine, but also in his most holy life.
Which life of onr blessed Lord was no other thing in
truth, than a living faith working by love, and exercis-
ing hope, patience, meekness, humility, prayer, and the
fear of the Lord ; and, to speak in a v/ord, it Tvas noth-
ing but a true and perfect conversion, or turning of the
heart to God, "whereby the soul is drawn to the truth,
and to the life ; and wherein the whole of christianity
cop.sists, and all books are comprised, and which is the
brevrary, or summary of all the commandments ; which
is also the true and kingly way to life and truth, and is
very Christ himself, the book of life in the revolving and
perfect learning whereof ^^'e ought to be content to
spead all our life. This is that strait way and that
narrow gate which few find : This is the book of life
which few read, although in it all things are contained
which a Christian ought to know : So that we shall need
no other book to our eternal salvation : Which is the
reason why the holy scripture is contained in a very
few and small books, that it might hereby appear, that
christianity did not consist in the niultitude of commenta-
ries and great volumes, but in a living faith, and in the
irriitation of Christ, according to that of the wise man.
" There is no end of making many books ; and much
nicditation of the mind, is affliction :" or, much study
is a weariness of the flesh and brain. Wherefore, " let
US hear the end of the whole matter : fear God and
keep his commandments."

^i 7. V. Moreover, in the parable it is told us, how
'' that the devil, when men are asleep, cometh and sovv-
f.th tares among the whcat." Which teaches us, that
when men neglect their rcpentance, and sieep on in their
sins, and are overtaken and bcwitched with the love of
this World, having morc care of frail and perishing things,
ihan of the immortal goods ; then by litde and litde the
devil sprinkles his seed of false doctrine in the lield of
pridc ; \\ hence arise many sects and hercsies : For by
pride both angels and men lost the true light, and all er-
rors camc diereby into the world ; which yet we might
Ir.ne been without, if Satan and Adam had lived the

Chap. XXXIX. Purity ofDoctrine, 305

humble life of Christ. Whereupon St. Paul deservedly
says, " arise thou that sleepest, and Christ shallgive thee
light;" he being willing to shew, that no man can be
divinely enhghtened, who has not before shaken from his
eyes the sleep of sin, and driven from him vain se-
eurity and impiety, according to that admonition of St.
Peter, *' Repent and receive the gift of the Holy Ghost :"
And that of Christ representing to us, that the vvorld
cannot receive the Holy Ghost ; even the Spirit of
truth, whom, saith he, '' the vvorld cannot receive, be-
cause it seeth him not, neither knovveth him.'' But
what eise is the vvorld but an ungodly and vvorldly lifc,
or a life without God.

^ 8. VI. What likewise is the meaning of that say-
ing of the Lord, ** By their fruits ye shall know them."
What other thing sigiiifies it, but that it is, not much cry-
ing of, Lord, Lord ! but that it is the fruits of a good
life which are the signs and marks vvhereby true and
false Christians may be discerned ? For how belongs the
pure doctrine of Christ to those false Christians, who,
under pretext of sheep's clothing, make a shew as if they
were, when inwardly they are nothing less than, true
Christians.

i 9. Yet although the life be corrupt, it should not be
drawn therefore into an argument of false and wicked
doctrine ; as the Sectaries and Papists do at this day,
by condemning our doctrine for the vvickedness of our
lives. Nevertheless, it is, and will be, a proof and mark
of the men themselves, vvhereby we may know whether
they be true or false Christians ; though it be none at
all as tothe doctrine itself, which is held by them. For
if so, the doctrine of Christ and his apostles had not been
sound, because in their days many false Christians were
found. He then is doubtless a false Christian, who
teaches otherwise than he lives : and who when he be-
lieves aright, practises not accordingly. Whereby he
blots his faith with an antichristian life, as if ivory vv ere
spotted with ink. In which sense he is not to be calle d a
Christian, any otherwise than as a dead man is cailed a

3C6 Purity of Boctrine. Book L

man : And as many therefore as are so, Christ calls
them unfruitful trees, fit Ibr nothing but to beburned.

^ 10. VII. That oniy is the true Christian faith,
which uorks by love ; by which a man is made a
new creature, by which he is regenerated, by which he
is united with God, by which Christ hves in him, by
which the Holv Ghost dwells and works in him, bv
which the kingdom of God is estabüshcd in him ; and
by which, lastly, through the Holy Ghost purging and
enhghtening him, the purification and ilkimination of
the heart is bcgun, carried on, and perfected. To which
belong many golden oracles of the hoiy scripture, suchas
that in particular ; *' He that is joined unto the Lord, is
one spirit." And what is it to have thespirit of Christ^
and to breathe with it, as having one spirit with him, but
to ha\'e the same mind and understanding, and the same
heart and \\ ili ? which joint-breathing and oneness of
spirit, is nothing eise but a new, holy, noble, heavenly,
Spiritual, and heroical life of Christ in us. Another
oracle of truth, not unlike to the former, is this, '' If any
man be in Christ, he is a new creature ;" where to be in
Christ, is not only to believe in him, but to live in him.
Also, '' I will betroth thee unto me forever ; in faith I
will espouse thee to me." Which indeed signify noth-
ing eise but that a man wholly and spiritually is to bc
united to Christ ; so that where faith is, there is Christ ;
where Christ is, there his life is in man ; where the life of
Christ is, there is love ; where love is, there is God him-
self, forasinuch as God islo'ue ; and there the Holy Ghost
reniains, being the Spirit of love. For all things are
connected and closely chained together ; they cleave to
each other no otherwise than the head to the members,
and as the cause is linked w ith the effect.

^ 11. Which connexion of fliith and life, St. Peter
admirably representing to us, \\rites thus, '^Giving all
di'iii^ence, add to your fiiith, virtue ; and to virtue,
know ledge ; and to knowledge, temperance ; and to
temperance, patience ; and to patience, godliness ; and
to godliness, brotherly kinduess ; and to brotherly
kindiiess, charity : For ifthcse things be in you, and
abound, they make you that yc shall neither be barren,

Chap. XL. Riilesfor leading a dewut Life. 307

nor unfmitfulintheknowlcdge of oiir Lord Jesus Christ.
But he that lacketh these, is bhnd, and cannot see afar
off, and hath forgotten that he was purged from his old
sins." Where the apostle evidently declares in whom
this conjunction of faith and hfe is, and in v, hom itis not,
and when one may be said to be ignorant of Christ, to
fall from faith, and to walk in darkness. For it is the
property of true faith to change a man whoUy, to renew
him, and to quicken him in Christ ; so that he may
henceforth hve and remain in Christ, and Christ may
Kve and remain in him.

CHAP. XL.

Christian Ruies for leading a Christian and Devout Life.

1 TIM. iv. 7, 8. — Exercise thyself unto godliness ; for godliness
is iirofitabie unto all things ; having the /iromise of the Hfe that
nono is, and of that ivhich is to come.

^ 1. IN this admonition of the apostle there is con-
tained a brief description of the Christian life. By
which we are taught, that a Christian ought not to mis-
pend his time in studies which profit but little or noth-
ing ; but that he ought to exercise himself rather in the
noblest and most profitable study, which is that of true
Christian piety. For a Christian is one that is exer-
cised unto godliness, after the image of him whom he
serves ; and who is one inwardly and in spirit, not out-
wardly, and in shew. For bodily exercise, or disci-
pline, and exterior acts of religion, can profit but Httle ;
and sometimes may hurt, where the spirit and life there-
of happen to be overlooked, as too frequently they are.
Wherefore it behoves us highly to attend hereunto, and
to spend our whole time in the study of an interior aiid
godly life, earnestly pursuing after piety, according to
the Charge here given ; which is a compendium of all
Christian virtues ; and that, first, because it is profitable'
for all things, and in all things ; and is of most admira-
ble Service in all our words and deeds, blessing them

308 Ruksfor leading a detjout Life. Book I.

and sanctifying them when vve season them therewith :
and next, because the most gracious God rewards it
both in this life, and in the life to come, wherein vve are
to receive the everlasting harvest of our labours, if we
exercise ourselves herein, and persevere without giving
back. And for our encouragement and excitemerjt in
this most necessary exercise, let us endeavoiir to keep
in remembrance these following rules.

I. If yoLi cannot live so holy and perfect, as the word
ofGod commands yoii, and as your heart, moved by
the holy Ghost, gladly would ; nevertheless despond
not: ifyou cannot do what you wish, yet you miist
never cease to wish. For after this manner the holy
desires of the saints have been alvvays acceptable to
God, Avhen they were not able to accomplish v.hat
was in their hearts to do for God. These God allows
and approves ; because he is the respecter of the hearts,
not of the works.

II. In all things you either think or do, be diligent
to preserve your heart pure, and set a watch over your
interior, lest you be defiled with proud thoughts, and
vain imaginations, which are after the flesh. For the
lust of the flesh is the door of the devil. Therefore
have an especial care of this one thing, namely, to cruci-
fy your own flesh, and not suflPer it to domineer over
the spirit. See that your heart be clean, and that noth-
ing unclean enter into it to pollute it. Beware thence of
pride, selfishness, and wrath, and such like devilish Op-
erations in the soul : for as much as by this means the
heart of man is set open to the devil, it is shut up from
God.

III. To obtain the libcrty of your soul, you must
wrestle hard, lest through the proud and evil desires
after earthly things, you make yourself a servant and
slave of the creatures, who ought to be their lord and
master. For seeing that your soul is more noble than all
the World, it were surely a very unworthy thing to put it
under, and seil it to the world, and to lay out your heart
lipon the frail and frivolous things thereof.

IV. See that you avoid v.ith all diligence the care
and sorrow of this world, which work death. Be not

Chap. XL. Rules for leading a dewut Life. 309

solicitous for that which perishes ; but be solicitous for
that which endures forever. Because as worldly sorrovv
engenders death ; so godly sorrovv begets hfe, and lays
iip an immortal treasure ! Indeed a man ought to bear
tbe loss of no worldly goods, so heavily as the loss of
the heavenly substance. By avarice, envy, and overmuch
care of a family, see that yoii forget not this niain care :
but embrace the work of patience, and lay hoid on that
blessed mourning, which proceeds from the meditation
of your sins, and of future punishments, and thereby
works a stable salvation in the soul, with solid peace and
joy in God.

V. Hold fast to the cross, and bear it according as
you are directed. If yoa cannot bear your cross with
such cheerfulness as many of the saints have done ; yet
at least take it from the hand of God wiüi patience and
humility, acquiescing in, and resting upon his divine
will and pleasure. For the will of God, you may be
sure, is always good : Neither does it respect or intend
any other thing than your benefit and salvation. What-
soever then God shall appoint or determine in his wis-
dom for you, or whether you be made merry or sad,
poor or rieh, high or low, vile or excellent, let this al-
ways be in your mind, *' Thus it hath seemed good un-
to God, and is expedient and profitable for me. His
will, not mine, be done." Let not that therefore wdiich
pleases God, displease you ; but rather rejoice, if he
carry all things according to his will and your salvation ;
whatever your ow^n silly heart may possibly have dictat-
ed to the contrary. For all the works of God are good,
as says the son of Sirach : And nothing is more sure
and certain than this which another experienced saint
has, as from his own constant and deep experience, de-
clared, saying, *' The Lord is just in all his ways, and
holy in all his works." Hence, far better, and more ex-
cellent it is, that God, who does always good and never
evil, and v«ho can never swerve from his own end, w hich
is perfect goodness, should in you do all his will, and
you willingly submit to the same ; than that you, who
are by nature always inclinable to what is evil, and can

310 Rulcs for leading a devout Life, Book I.

of yourself do noihing that is good, should be given up
to do and follovv yourown will.

VI. You are to receive thc heavenly visits and di-
vine consolations, with a most humble thankfiilness, tak-
ing heed that you be not therevvith exalted. And if you
are not visited with those joys and comforts which are
bestowed upon some choice souls, then knovv for a cer-
tainty that the mortiücation of the fiesh is and w ill be of
more profit to you, than joy in the spirit. For by reason
of the great plenty of spiritual consolations many fall into
Spiritual pride. But the Lord knows vvho are fit to be
led in a pleasant and lightsome way, and who are proper
to be led by an unpleasant and olDscure way, and to be
guided in a crooked, narrow, sharp, doleful, frighi:ful,
and stony path. Think it always best for you to arrive
at life by that way, or course, which the divine wisdom
has chosen for you, however different it may be from
your own opinion, or the devising of your own heart.
Remeniber that *' sorrow is better than laughter :" For,
as the w ise man observes, by it *' the heart is made bet-
ter." And if you will be wise trust to his experience in
this matter, and forget not his admonition who teils you,
That the heart of the wise w ill be in the house of mourn-
ing ; but the heart of fools in the house of mirth.

VII. Make an oflering to God of all you have, and
dedicate to him all that is in your power. And if you
cannot bring grcat oßerings of devotion, of prayer, of
thanksgiving, and the like, ofFer at least to him that
'which you have, and that which you can ; recommend-
ing and adorning your petty sacrifice with a good will
andholy desires, that soyour religion and devotion may
be acceptable in thc sight of God. For to have such a will
and desire, or to be willingto have it, isno small grace,
and will be found a most acceptable sacrifice toGod, for
thc sake of his beloved Son. Since so much as you
desire and \a ish to perform before him of devotion, of
prayer, of praise, and of the pursuit after heavenly
things ; even so much it is before God. He requires
noihing of you. but that his grace may work in you.
Nor can you return him more than he has first conferred
on you. In the mean time desire of the Lord Jesus,

Chap. XL. Rulesfor leading a dewiit Life, 311

with humble and sincere prayer, that he would gracious-
ly supply your sacrificcs with his ovvn most perfect sac-
rifice. Because he, and he only, is the perfection of
your religioiis service : yours, on the contrary, even all
that is of your own, is most lanie and imperfect. Say
therefore in faith : " O my God and my Father, I be-
seech thee, let my devotion and dedication of myself unto
thee, be accepted ; let all my acts of faith, and hope, and
love, be received up before thee as sweet incense ; let
all my prayers and praises and thanksgivings ascend up
before thine heavenly altar, and be acceptable in thy
sight : graciously behold them all in thy most beioved
Son, and esteem them not for their own worth, but for
the merit of his all-sufficient sacrifice. O look upon
that, and upon all that he wrought for me in the flesh :
And it cannot be but that his most perfect works should
be pleasing to thee, and mine also for the sake of them.
For he, O God, shall copiously and abundantly supply
whatsoever is in me defective." And thus by this
means, hovv^ imperfect soever, or how obscure and small
soever thy piety, with thy prayer and thanksgiving, may
be ; there is given in exchange, for the merit of Christ,
the greatest weight of glory and heavenly dignity.

YIII. If your sins and manifold frailties make you
sad, let them not make you despair. Although they
be many, think yet, there is mercy with the Lord,
and that plenteous redemption is with him. If your
imperfections be never so great, remember tliatChrist's
merits are far greater, and say v, ith the royal penitent»
*' Have mercy upon me, O Lord, according to thy great
mercies." And when by the grace of God, you are
penitent for your sins, even as he was, and behold Christ
in faith, then in like manner God is grieved at the pun-
ishment of your sin, or sins, and is said to repent him-
self of the evil, that is, asthe effect and product thereof;
and thereupon absolution and remission instantly follovv
this } our godly and salutary contrition. For even as the
leper was in a moment healed, so soon as he had said to
Christ, " Lord, if thou wilt, thou canst make me clean ;'^
and Christ had said to him, " I will, be thou clean :"
Even so Almighty God, invvardly and in the Spirit,

312 Rules for leading a dewut Life. Book L

makes von clean, saying, *'Beof good comfort, my
child, t'hv sins are forgiven thee." Which great mercy
of the Lord in cleansing and absolving you, froni your
sins, prcfigurcd out by the example of that leper, ought
not to gi^'€ you an occasion' to sin again ; but only t©
glorify God in your life, and to say in spirit, *' Fraise the
Lord,' O my soul, and all that is witliin me, bless his holy
name."

IX. Let not injuries, reproaches and revilings, pro-
voke you at any tirne to vvrath, indignation, or revenge;
but rather take them as trials of your heart, whereby
God designs to prove you, that he may make appear
what is in you, and what lies hid in the secret of your
mind ; vvhether meekness and humility, or wrath and
pride. For whatsoever lies concealed in a man, the
same is manifested and brought forth by provocation;
according to that saying, ^lalis quisque apud se latet il-
lata contumelia prohat : That is, such as every one is hid-
denl}- in himself, such is he revealed to be by the de-
spiteful usage wherewith he is tried. Jf therefore your
heart be indeed endued with meekness and lovvliness,
you will easily bear all contempts and injuries. Nay,
whatsoever shall happen to you of that kind, you will,
after the example of David, when he was reviled by
Shimei, accept it as a divine punishment for your just
desert, saying, *' God hath commanded, or in his pro-
\ idence wisely ordered, such or such an one to revile
me, and thus despitefully use me : And I will take it as
from the hand of God, against whom I haA^e sinned."
Moreover you must think the contempt w^hich you en-
dure from men to be a part of the contumely of Jesus
Christ ; w hich a living and true member of him ought
to be a partakcr of, and to bear together with him, ac-
cording, to that warning of the Holy Ghost : *' Let us
go forth therefore unto him, bearing his reproach."
Or, let US go to Christ, bearing our infirmities and
crosses, not being unmindful with what an heart, and
what a lowliness of mind he did for our sake bear his re-
proach ; that so for him you in like manncr may bear
your reproach, and take all manner of injuries with an
evcn mind. Say not thon, shall I suffbr these things

Chap. XL. Rules for leading a dewut Life, 313

from him, or her. For by reason of the most patient and
lowly heart of Jesus, if you would be bis disciple, all
thingsmust be moderately borne by you, even as he did
all that was contrary and irksome to flesh and blood.
And furthermore, you are to^ consider, that his mercy
and loving-kindness toward you, and tovvards all that
suff^T reproach for his sake, are so very great, that he
is ready to reward one contumely or reproach that an
innocent person sufFers, with many honours and goodly
gifts and favours. Thus David knew in spirit, when
he received the revihngs of Shimei, that this was apledge
and token of honour to come : Wherefore he said,
*' The Lord hath bidden him : So it may be that the
Lord will look on niiiie affliction, and that the Lord will
requite me good for his cursi ng this day." Let not
then the tales or calumnies of the men of this world
disturb you ; but rather rejoice in that the glory of
God's Spirit rests upon what is accounted vile by the
World ; remembering the words of the apostle Peter,
" If ye be reproached for the name of Christ, happy are
ye ; for the Spirit of glory and of God rested upon you :
On their part he is evil spoken of ; but on your part he
is glorified."

X. Study to overcome your enemies in the best man-
ner; and labour to vanquish them that speak evil of
you, and persecute you, with benefits and kindness.
Exercise yourself in pacifying an adversary and a bitter
detractor, with gentleness and long- suffering ; and strive
to conquer him in goodness, and in generosity ; not in
wrath, nor in revenge, nor in returning evil for evil but
the contrary. For no man will ever be reconclled to
you by this means ; forasmuch as victory consists in
virtue, not in vice. And as one devil does not drive out
another, so one evil never drives away another evil ;
and revenge never does pacify, but provoke the adver-
sary. A man that is already wounded, and is afflicted
with many sores and bruises, is not to be healed with
blows : and if he be so mad as to beat and cut himself,
he is to be pitied and taken care of ; and not treated ia
the way which he treats either himself or others. So m

314 Ruksfor leading a devout Life. Book !•

like manner, if a person be evil afFected towards you,
and in his mad frantic humour treat you barbarously
both by Word and deed ; he is nevertheless to be hand-
led by you with lenity, and not with cruelty, and by sweet
and gentle means to be pacified. Since this is that very
method which God himself takes to overcome us : So
conquering our malice with his goodness, and our
wrath with his love ; and inviting us with such and so
great benign ity to repentance. And St. Paul has hence
recommended the same art to us also, saying, *' Be not
overcome with evil, but overcome evil with good."

XI. When you observe a gift in your neighbour with

which God has adorned him, before and above you,

and others, take heed not to envy this in him ; but

rejoice rather, and give God thanks for it. Consider

that since all the faithful are one body, it must needs

follow that the beauty of every member ennobles the

wholebody ; when on the contrary you perceive any

misery in your neighbour, lament it even as if it were

your own ; considering that the condition of all men is

equal, and alike subject to evil ; and that the weakness

of all flesh is the same, and alike corrupted in itself,

without the grace and power of God to remedy it.

Christ has also set you herc an example : And he that

hence takes no compassion of, nor condoles over his

neighbour, let him pretend w hatever he will, he is no

member of Christ. For he looked lipon our State as

his own, and so by compassionating us, and bearing the

infirmities of our nature, delivered us from all our ene-

mies, and all our miseries. To which appertains that of

St. Paul, ^*Bearye oneanother's burdens, and so fulfil

the law of Christ," even that law of love and merciful-

ness which he imposed on himself to fulfil towards us,

XII. But notwithstanding you are thus to bear

with the infirmities of your neighbour, and compassion-

ate his miseries, and relieve them to the utmost of your

power, }T)u are yet to hate his vices, even as the very

works of the devil. Flee therefore the devil, and abhor

his \\ orks, wheresoever and in whomsoever you behold

them ; lest you become as w ick cd, or more wick-

ed than that person in whom the devil works,

Chap. XL. Rulesfor leading a dcwut Lifa^ 315

and the world reigns. Hate his unrighteousness, but
bewail his lot, and that because he is encompassed with
such evils, and subdued with such sins. And see you
commend and offer up his cause to God, in like manner
as Christ pra} ed for his enemies, when by their malice
he was hangmg upon the cross. Wherefore, pray
likewise, and say, " Father, forgive them." Hate not
the man, but the vice only : for whoever hates man,
cannot please God, seeing it is God's property to be
kind and loving towards man, and to desire that all meri
should repent and be saved. Is not this the very end
for which Christ came, and bore our flesh, even as it is
written, *' The Son of Man came not to destroy, but to
save men's souls." Luke ix. 36.

Xin. Think all men frail, but none more than your-
self : for before God all men are of equal condition, and
all alike are condemnable ; forasmuch as \^ e have all
sinned, neither have we any thing of which we may
boast before God. How great soever a sinner your
neighbour may be, take heed you believe not therefore
that you are the better before God. Remember this
warning : '*Lethim that standeth, !ake heed lest he
fall." You can never be too humble, be never so low
in your own eyes. He that makes himself the
lowest of all men, keeps the grace and favour of God.
And certain it is that you no less stand in need of the
grace and mercy of God, than the very greatest sinner.
\Vhich grace is the greater to you, as you are the more
humble. Wherefore blessed Paul accounted himself
as the chief of sinners ; and says, that for this cause he
obtained mercy, that in him Christ might shew forth all
long-suffering. And with this agrees what he elsewhere
declares, saying, as for myself, I will glory of nothing
but of my infirmhies^ that so the power of Christ may
rest upon vie^ 1 Cor. xii. 9.

XIV. Consider that tnie illumination follows the
contempt of the things of the world. For even as the
children of the world have their inheritance upon the
earth ; so the children of God have theirs in the world
to come ; and their portion is therefore in light, and
their minds are here illuminated to discern the things

316 The ivhole Duty Book L

that are far remote and invisible to as many as the God
of this World has blinded. The treasures then of the
childrcn of this world are temporal honours, frail wealth,
vain splendour and beauty, which they love and set
their hearts upon : but the treasures of the children of
the ne^v- and heavenly world, that is to be revealed in
Christ, are in this w orld poverty, contenipt, contumely,
reproach, the cross, and martyrdom. Wherefore Mo-
ses preferred the reproach of Christ before the treasiire
and crown of Egypt. This was in him true illumina-
tion.

XV. Remember that the nan\e of a Christian written
in heaven, is the true knowledge of Christ in faith, by
which we are really transplanted into Christ, and written
in him as in the book of life ; from w hom flow all the
living virtues, which God in that day will beautify and
adorn with an honourable testimony , bringing forth all
those treasures which we shall have laid up in heaven ;
and bringing to light every w ork which is wrought in
God. Not one of the saints hath ever made himself fa-
mous in any virtue, which will then be forgotten.
And this virtue, as faith, charity, mercy, patience, and
the like, shall cause that name written in heaven, to be
the note and character of the saints, and their eternal
memorials. Of which more hereafter in the next book ;
the subject whereof is to be the Book of Life,

CHAP. XLI,

In which is repeated the Sum of the whole Book : That the
Whole of Christianity consisls in the Restoration of the Image
of God in Man, by the Extinction ofthat of the Devil in hini.

3 COR. iii. 18.«— PFf all with ofien face^ beholding as in a glass, the
glory of the Lord, are {by dcgrees) changed into the same image^
from glory to giory, evtn as by the Sfiirit of the Lord.

^1. IN the true knowledge of Christ (wherein is
comprehended that of his person, offices, benefits, and
heavenly gifts) consists life everlasting. And thus does

Chat. XLI. Of a Christian. 317

the spirit of the Lord, the spirit of Jesus, by such knowl-
edge, enkindle in man, as it were, a certain nevv ray of
light, which will shine out still brighter and brighter,
passing on from glory to glory ; even as it were a metal-
lic body or mirror, which is more and more brightened
by constant polishing : Or as a little child, which by
continual nourishment daily grows up, tili at length he
arrives at füll manhood. For as soon as the righteoas-
ness of Christ is through faith conferred, then the man
on whom it is so conferred, begins instantly to be regen-
erated, and is really born anew ; which we call his con-
version : And after that successively proceeds on to be
renewed from day to day, after the image of God. For
you must know he does not ?11 at once grow up into a
perfect man ; but remains a child for some time, \\\\o
must be continually nourished and nurtured by the vir-
tue and power of the divine Spirit, ancj so brought every
day more and more into a conformity with the Lord Je-
sus Christ. Since,

^ 2. The whole life of a Christian upon earth, is prop-
erly nothing eise but a renewing of the image of God :
So that he may constantly Üve in the new birth, and dai-
ly mortify the old tili the body of sin be in him at length
destroyed and quite slain ; and this, by that faith where-
of he is made partaker, and that is of a divine Operation.
Which life must be begun in this world, that it may af-
terwards in another be perfected. But in ^vhomsoever
this shall not be begun beforethe day of judgment, (and
even before that of his own departure hence) the image
of God in him will never be repaired.

5 3. Wherefore I have thought it might be here worth '
the while, to repeat again w^hat is meant by the image of
God, and by the ijiiage of the demL For in the right
knowledge of these does the stress of the whole Christian
religion lie : It is the very cardinal point upon which it
all turns ; as also a great many other doctrines, such as
for instance are, the articles of original sin, of free-will,
of repentance, of conversion, of faith, of justiücation, of
prayer, of regeneration, of the new man, of sanctifica-
tion, and lastly, of newness of life and obedience. These
all do hence borrow no small light, and without the un-

318 The ijjhole Duty Book I.

derstanding hereof, they are but very dark. Concern-
ing Ulis dierefore, the things which foUow ought to be
weil marked and digested.

^ 4. The soul of man is an immortal spirit, endowed
by God with excellent powers and faculties : as with un-
derstanding, will, niemory, and other motions and afFec-
tions of the mind. See that you turn this tovvards God,
that you may behold him therein as in a glass : And, by
beholding him, endeavour that his image may be formed
in your soul ; so that God may appear therein reflected
manifestly, as it were, with an open face in a clear mir-
ror. In which sense the apostle pronounces the glory of
the Lord, 2 Cor. iii. 10. iv. 16, which he callsalso the
glory oj God in the face of Jesus Christ, to shine forth in
this renewed image of God in the soul, as in a glass,
For the soul being now changed into the same image
widi Christ, by the Spirit of the Lord introduced, is
that very looking-glass, wherein all the glory of God is
by man discerned.

\ 5. Moreover, as God is a perfectly good, and holy
being ; even so also was the substance of the soul, and
its true nature and essence, originally good and holy.
And as in God there is nought of evil ; even so was the
soul of man perfectly free from all manner of evil in the
beginning. As in God there is nothing but vvhai is
right ; even so in the soul there was nothing at first but
what was right also. For he is the rock w hose work is
perfcct ; even a ''God of truth, and without iniquity,
just and right is he." Compare Deut, xxxii. 4. and
Ps. xcii. 15. As God is iiifinitely knowing and wise ;
even so the human soul was füll of divine and spiritual
knowledge, of heavenly and eternal wisdom. And even
as the di\ine wisdom ordered all things in number,
weight, and measure, and knew the powers of all crea-
tures as well in heaven as in earth : So also was the mind
of man accordingly enlightened with the same light.

\ 6. And as it was with the understanding, so also
with the will in like manner. For even as that was the
image and reflection of the divine understanding, sowas
this of the divine will in every thing : It was holy as the
pattern was holy, and exactly conformable with this will

Chap. XLI. Ofa Christian. 319

of God. Hence as God himself is, so was the human
soul, righteous, loving, merciful, long-sufFeriiig, patient,
meek, gentle, true and pure. Yea, all the passions also
er afFections, all the appetites, the cravings, and the mo-
tions of the heart, being made most perfectly conformabie
to the motions and affections of the divine mind, as in
Christ ; did partake of this conformity of the will of man
with that of God. As God is therefore love, so did all
the afFections and motions of man in his first estate,
breathe nothing but love, did express nothing but pure
divine charity. As God the Father, the Son, and the
Holy Ghost, are one in an unspeakable and eternal bond
of love ; so all the afFections, motions, and desires of
man's soul did burn with a most perfect and fiaming
love, cleaving to God fully with all the forces, powers,
and facultieshe had, *' with all his heart, and with all his
soul, and with all his might.'* Deut. vi. 5. So that
thence man did verily love God more than himself, and
did prefer God's honour before his own ; and that be-
yond all comparison too. Whereby he was united with
God in spirit.

\ 7. But as now the image of God shone forth in the
soul ; so the image of the soul again shone forth in,
and from the body. This therefore was hoiy, chaste,
and pure throughout, was not subject to any unclean
motions or filthy desires ; was undefiled and uithout
spot or blemish ; was in every part beautifiil, well pro-
portioned and graceful ; was of a most sound and vig-
orous health, and a Constitution even out of the danger
of sickness ; was such as death lastly had no power
over, and was perfectly free from all weariness, pain,
listlessness, passion, grief, trouble, and old age, the com-
mon attendants and warnings of mortality. In a word,
the whole man, both in soul and body, was pure, holy,
righteous, and every way acceptable to God. For that
man might be the image of God, it was necessary that
his body also should be holy and conformabie to God :
Accgrdingly St. Paul both exhorts and prays, that the
body, together with the vjpirit and soul, be sanctified
vvholly ; and so thereby preserved holy and blameless
for the Coming of our Lord. For since man is com-

320 The ii)hole Duty Book L

pounded of soul and body, and exercises both bodily
and Spiritual functions ; there was a necessity, that the
instruiuent of the soul, by which it acts, should be plia-
ble and obedient, well suited and adapted, and holy as
that w as holy ; to the end that the holy and righteous
soul might bring its works to perfection through the
body and in the body.

§ 8. As therefore the soul did flame forth strongly in
the most pure love of God ; so in like manner did all
the forces and pov\ers of the body pleasantly break forth
and dance as it were for joy, in the love of God, and also
in the love of our neighbour, for God's sake. As the
soul was altogether merciful, even so was the body with
its whole might and all its faculties, sweetly carried to-
Mards tenderness and compassion. As chastity did
shine forth from the soul, that was made all divine and
pure ; even so the whole body in like manner, with all
the inward and outward senses and powers thereof, did
set forth visibly the most perfect purity and chastity,
To conclude, the perfections of all the virtues did not
less gloriously shine in the body, than in the soul it-
self ; so that the body was the holy organ of the soul, in
every thing suited to it, and working together with it.
And hence it was easy for man, in the State of innocen-
cy, to love God with all his heart, with allhis soul, with
all his strength, and with all his mind, and to love his
neighbour as himself ; which is the whole both of the
old and new law given to man. See Deut. vi. 5. Matt,
xxii. 37, 39. and Luke x. 27.

5 9. Now for this reason, as often as God calls for the
heart of man, we are thereby to understand the whole
man, both as to body and soul, and the powers, facul-
ties and Operations of them both. In which sense the
name of heart is frequently taken in holy scripture : so
that under it are comprehended, first, all the chief pow-
ers of the soul, such as do in a manner constitute and
make as it wcre the essence of the same ; as the under-
standing, the will, and the memory : and next, those
inferior, or subordinate ones which have their depen-
dancc on the body, and particularly on the blood and
spirits, as the sensitive affections, and lustings, Nor Ls

Chap. XLL Of a Christian, 321

there any other reason but this, why God, by demand-
ing of man die whole soul, does uiiderdiat iiame lequire
not a part, but the all of man ; that is, according as man
in his whole capacity is said to have been created a
living soul. Inasmuch therefore as he reqiiires the
soiil, he requires the whole man, whatsoever he is, with
all and every one of his powers and abilities. For he
must in them all be conformed to God, and wholly re-
newed in Christ Jesus. And thus man having put ofF
the old nature, and being renewed in the spirit of his
mind, must walk henceforth in the new life of the spirit ;
yea, in the very spirit itself, as now made one with it,
according as it is written : Walk in the Spirit ; and
again. Put on the new man, which after God is created.
\ 10. Moreover, there was a perfect joy in God,
which did accompany this perfection of holiness, right-
eousness, and divine charity in man ; whereby all the
faculties and Springs both of his body and soul, did even
run over with the fulness of its delight, and so trium-
phantly break forth into act. For wherev^er the di-
vine holiness is resident, there also is the divine joy
present. These two are knit fast together with an ev
erlasting bond, and make up the very image of God.
But now, as in this life, we possess only after an imper-.
fect manner the divine righteousness and holiness, and as
it is here begun only to be formed ; hence we do but
taste while we are here, the first fruits of that heavenly
joy. Yet forasmuch as the righteousness of Christ is
verily and indeed begun in all sincere believers,
there are also the beginnings and foretastes of the divine
joy verily and indeed to be found and tasted in this very
State ; and accordingly are by some Christians, that
have a good spiritual experience, actually discerned,
and are with great clearness, at times, by them per •
ceived and enjoyed. What progress therefore any one
makes in the love of God, be it more or less, just so
much does he experience of divine joy in his soul.

^11. And this holy and divine love, as it shali in the
next life rise up to the utmost pitch of our natures, and
attain its füll perfection, must perfect the divine joy of
R R

322 The IV hole Duty Book I.

the soul : So in that day the christian's joy (arising out
of love) will be füll and complete, as cur Lord himself
bears record, John xvi. 22, 24. and xvii. 23. For
divine love, which is charity, is the only true life and the
only true joy. But where this charity is not, this love
of God is not, there properly is neither joy nor life ;
but dcath itself, very death, the cverlasting portion of
devils and of vvicked, hardened men.

^ 12. Whence has afatherjoy? Is it not from love
tov\ ards his children ? Whence has a bridegroom his ?
Is it not from love tou ards the bride ? Wherefore it is
written, *' i\s a bridegroom rejoices over his bride,"
Isa. Ixii. 5. But how much more sweet shall be the
joy which is perceived from the love of our Creator
springing in us : when he most sweetly, most tenderly,
most ravishingly, will not only embrace us as a father his
childicn, but rejoice over us even as over his bride,
and will kiss us '' withthe kissesof his^mouth," that is,
in Christ (who is his mouth and word) kiss us, Cant. i.
1. And in him most lovingly come to us, by the sweet
love cf the Holy Spirit (who is the Spirit of love) to
make his dear abode vvith us. O how short will be the
joy of a father, or of a bridegroom, in comparisoii
hereof !

§ 13. But take heed conceming this image of God»
which consists in alikenessto and conformity with God;
that you do not therefore think, as if man were made
equal with God in holiness. No : by no means. For
God is iiitinite asto his essence, virtues, and properties ;
incompreliensible, and without all limit or bound ; so
that no'ihiiig is in any wise to be compared with him :
And mai:i therefore in his first estate could not properly
be Said to bear about God in him ; seeing that he was
made but to bear the image of God only : According to
uhat has been plainly already declared by us from the
the very beginning, in the chapter concerning the image
of God in man.

^14. And the things which wc have taught concern-
ing this image of God are most true and certain, and
out of all doubt. For it cannot bc denicd, that God
created man, to the cnd he should be the most bright

Chap. XLI. Of a Christian, 323

mirror of his Godhead aiid majesty ; if his word, at least,
may deserve our credit. So that if man was but desirous
of knowing the nature of God, he might then, by look-
ing into himself, have beheld God as in a glass ; he might
have clearly perceived the expressed image of the Deity
within his own breast ; and might have glorified God
in this image, and reflected his wonders, to the praise of
him who is the brightness of his Father's glory.

\ \S, This image was the life and the blessedness
of man. But the devil with envious eyes looking upou
this image of God in man, and not able to bear the
same, did leave no stone unturned, but tried all his sub-
tle cunning, by which he could hope to overthrow
God's image in man, through disobedience and enmity
against God. Which he did accordingly effect with so
much subtlety and so much depth of intrigue, as never
any thing was besides, or shall be hereafter effected.
For he was not ignorant, that if man had continued in
that State, he woukl have been lord of the devil : but
if he could be induced to fall from it, he should thereby
become the lord, (or rather the tyrant) of man.

\ 16. When therefore with all the forces and powers
of his cunning policy, and most exquisite malice, he
could find nothing more likely to accomplish his de-
signs, than that by which he himself had been bewitch-
ed in his revolt from God ; he began with words sweet-
ly dropping like honey, to insinuate into the imagina-
tion of our m.other, no less than the affectation of the di-
vine Majesty, by means of the serpent, that most fair
and beautiful goer-between, who was as the agent and
manager betwixt both the parties in this grand crime.
For indeed what can there ever appear more divine, or
what is there more sublime even to be wished for, than
for one to he as God ?* So then by this method man,
being craftily circumvented, came to lose the divine im-
age, and then immediately to be clothed upon with the
abominable im.age of Satan ; which consists in the affec-
tation of divine Majesty. For,

* Note ; The very same word is used in the original in both these
places, viz. in the beginning- God created, &c. and ye shall be as God, &c.
which last our version has rendered Gods.

524 The iJühole Diity Book I.

§ 17. This aspiring thought being thus begotten in
the niind, and this most haughty arrogance of the im-
ag'mation once admitted, immediately there followed
hereupon mau's apobtasy, which was b\' the disobedi-
ence and transgression of the commandnient concern-
ing the tree not to be meddled with. WTiereiipon the
Image of God was extingiiished, the holy Spirit fled
away from man, and the evil spirit imprinted his image
on him in the room of that which was gone. Hence so
manv men, so many slaves now of the devil. They
bear his mark and image : and therefore are his.

§ 18. But the devil, in subjecting man to his dominion
and kingdom, crueily insults over him ; and as a pro-
digious and unbridled giantdeals with a Utde puny child,
so he begins to foam and rage, bearing all before him..
The understanding in man is hence darkened and blind-
ed ; the wilh by disobedience is di*5toited, and turned
fron:i Gcd ; and all the Springs and powers of the heart
are so stirred up against God, that being beu itched and
intoxicatcd with a devilish malice, they in a most shame-
less manner set themselves against the Almighty. In
one Word, the whole image of God in man now lay
slain, and the whole race of mankind v^as made fruitful
by the hellish satanical nature, as by a certain infected
seed, füll of a hidden malignity, that extremely spreads.
Whercby men became the true ofFspring of Satan, or
sons of the devil naturally begotten ; and took out of
the seed of the devil their father, his very image, or
likeness ; poisoned w ith all manner of wickedness and
hatred against God, as the diseased matter and poison of
the soul.

§ 19. Thus died man ! Thus died he the death ever-
lasting ! For as the image of God is the life of man,
and his salvation ; so the departure, or destruction, of
this image is the death of man, even death eternal, and
his damnation, which is also called a death in trespasses
and sins. See Eph. ii. 1. and Col. ii. 13.

\ 20. This death they best of all understand, who by
being cast into most grievous spiritiial tcmptations, do
very sensibly experience the deviPs rage and tyranny,
by which he infests and torments the wretched souls*

Chap. XLI. Of a Christian, 3^5?

beyond what is in the ordinary power of sin to do.
Now, unless the Holy Ghost shine in upon the soul
that is und er this terribie cross, and by darting in some
my of his iight now arid then comfort her, giving her a
lively consoiation in God ; the devil slays the man w ith
this death, and racks the soul with the very torments
and anguishes of hell itself.

^21. Hereuponthen all the natural forces of the body
sink, all strefigth fails, the heart withers and pants, and
the very marrow in the bones consumes away, so that
there is no vvhole part in the body : As in the 6th and
38th Psalms may at large be seen. The very word of
God to such a one seems lifeless and dead : he finds in
it no manner of devotion, no savour of spiritual life.
And this is that spiritual death, into which the soul
is fallen. And while the soul remains thus spiritually
dead, all human holiness, righteousness, excellence,
might, power, glory, honour, arts, and wisdom, can
avail nought to the captive of death. For man shall
without doubt perish, all this notvvithstanding, if the
grace of God do not succour him : and that alone is
able to succour and deliver him ; and must alone be
depended on.

\ 22. Hence learn therefore, O man, duly to look in-
to, and rightly to consider the abominable filthiness of
original sin, as the very sink of abomination, and the
most dreadful of all things dreadful. For by this was
the hereditary righteousness of God lost, and the hered-
itary unrighteousness of the devil implanted into men.
For this reason was the sinner cast away and banibhed
from God ; and consequently was doomed to an infernal
death. Which, without all controversy, he must under-
go, uithout he obtain forgiveness of sin for Chrlst's sake
through faith ; and so be re-established by grace
in the principality from which he feil.

\ 23. But that you may more deeply look into this
your corruption both of soul and body, I have thought
fit to explain the same here, for your sake, a little more
fully ; beseeching you also, for God's sake, and for the
sake of your ov/n everlasting happiness, and with all
earnestness admonishing you, that you be sure to pon-

326 ^lie ivhok Diity Book I.

der daily again and again, and most seriously meditate
in vour mind, upon diis point of original crookedness, or
the inborn depravedness of cur nature. Whereby, eveii
as a man beholds in a glass the out ward face, so you
may bchold in ) ourself your own natural wretchedness,
and Stubborn perverseness, with all the mahgnity which
comes along with you into the world : And so, as a con-
sequence hcrcof, you may never forget to mourn and la-
ment on this account ; that delivcrance hence may be
obtained for you.

) 24. For all christianity is indeed nothing eise, but a
constant and incessant wresding of the spirit in us, with
original sin, and a continual purging out of the same by
the aid of the Holy Ghost and by true repentance. For
so much verily as any one mortifies this natural beut and
propensity to evil, so much is he renewed after the image
of God, even day by day. And as many as are not in-
^^ ardly mortified by the Holy Ghost, after this manner,
are at most no other than hypocrites ; let them \\ ith an
out\\ ard cloak of holiness make never so line and gaudy
a shew of christianity : Neither can they enter into the
kingdom of God, being not renewed in the image of God,
how^ much soever they may set up for godliness, or wear
its livery, and take up his name for a cover. For what-
soever is not dead to itself and is not consequently re-
newed arid quickened by the Holy Spirit according to
the aforesaid image of God, is unfit for, and incapable
of, the kingdom of God.

^25. Whcnce therefore evidendy shines forth the
highest and most absolute necessity for the new and
hcavcnly birth in the soul's regeneration, and for the to-
tal renewing of dcpraved nature. Which will still yet
more fully appear, if }'ou consider the introduced image
of the devil, as it is found in you according to the rule
and equity of the law. For as the devil does not love
God, but hates him with his whole heart ; so he has in-
fcctcd man's soul ^vith the same poisonous contagion,
and transfused from himself thcreinto a mahce against
God ; so that man by nature does neither lo\ e God, nor
honour him, nor believe in him, nor call upon him, nor
trust in him ; but being fiUcd with a secret lurking en-

Chap.XLI. Of a Christian, 327

mity against him, flees and Starts back from bim ; and
even shuns him as we shun an enemy. Also as the devil,
being hurried away with a blind fury of mind, lives con-
tinually without God, not being careful in the least about
the will of God, but driving on violently after his own
will and humour : So in like manner, the soul of man
being by him bewitched, leads a life after his o^vn fancy,
unmindful either of God, or of God's .will ; without
faith, without Christ, without light. Which in ward
darkness and dreadful night of the mind, produces in
man the most dismal and altogether horrible destruc-
tion of the di\ ine light and image ; and brings forth
in him that abominable sin, vv herein man left to himself,
says ; there is no God. And by reason of this blind-
ness, all mankind is become an abomination before God,
and is accursed in all its ways ; as that which is made
an Anathema, and devoted to destruction.

) 26. But notwithstanding there did still remain some
sparks of natural light, after this, in man's understanding,
whereby he might come to know that there was a God ;
asalso, that this God must be just, according as all the
heathen philosophers unanimously teach : yet however,
the Spiritual life itself, which is after God, and his right-
eousness, was extinguished whoUy in man. For con-
science, which is the law of God written in every man's
beart, when it was lirst formed by him, teaches every
one what is good and agreeable to God. Thus if you
look for instance upon a person that is unchaste, there is
not one that does so much live in the pleasures of the
flesh, but be now and then thinks with himself, that
surely there is a God, and that this God is not endued
with such manners as he is ; but is most pure ; and so
not like him by any means. He cannot consequently
but reflect, that this holy and pure God, rnust needs
have a batred for every sort of pollution and unclean-
ness : and that therefore, if he would be acccptable to
bim, be ought to live chastely, abstaining from all impu-
rity. But this good thought and spark of light is pres-
ently damped, and put out by the filthy desires of the
body crowding in upon the mind : just after the same
manner as a litde spark of fire is by water pourcd upon

^28 The ivhole Diity Book I.

it ; and is overwhelmed and swallovved up by a flood of
fleshlv imaginations let in upon it, from the corrupted
founhin boiling up within.

V 27. Aftei the same manner a liar and slanderer
sometimcs likeu ise reasous with himself : ** There is
a God, who is true, and deceives no man ; and who
willb not that any man shoiild deceive, er backbite, or
skmder another : Wherefore, he must needs be an er-
rant fool that niakes lies his refuge." Also the mur-
derer, and he that bears malice in his heart against his
brother, if he cool ne\'er so littie, cannot but thus com-
mune with himself; '^ Is there not a God, whose are
the lives of the s])iiits of all flesh ? Verily there is a
God, even a God that judges right, and to whom ven-
gcance solely belongs. There is a God who vvills not
the death of any man, but that he should live : yea, a
God \\hose pleasure it is, that the lives of men should not
be by men destroyed, but preserved." This littie glim-
mering spark of conviction, tending to a bettcr course,
endures, alas ! but a moment ; and then is quenched
with the devilish wrath, and with the deadly sweetness
of revcnge, which overpowers the same as a strong
tide.

1} 28. From all which it plainly appears, that the spir-
itnallife, consisting in holy love and truth, is in the car-
nal or natural man utterly perished and dead. And thus
the wiser sort of heathens, however they might some-
times maintain both the being of a God, and his provi-
dence oxer human affairs, by the light of nature ; yet
prescntly being carried strongly away with the darkness
of thcir ov. n heart, they did cloud again and involve that
Providence which they before asserted, with such a
number of doubts and difficulties, and express the same
so very ambigiiously and uncertainly, as very littie is to
be made of what they say : As their books sufliciently
witness.

^ 29. From this hereditary blindness of heart, this
natural inbicd darkness and obscurity, Springs up unbe-
lief, incrcdulousnesb, uncertainty and unsettledness of
mind. In w hich since all men are by nature, so they arc
s>n abomination in the sight of God ; for as much as they

Chap. XLI. Ofa Christian, 329

live not by faith, nor by a childlike trust in God. Be-
cause the natural man is altogether ignorant of this
Spiritual life, which is the life of faith, and of the works
thereof. So hence he is a profane person. He calls not
consequently upon God : But he trusts to his own
vvisdom, power, and strength. Which is the greatest
blindness and darkness of mind that can be.

\ 30. From this bUndness there further arises a
contempt of God, and carnal security. For as the
devil humbles not himself before God, but, being hard-
ened in his pride, even insults God ; so has he infected
the soul of man with the very same vices, poisoning it
with contempt of God, security and insolence. Hence
he also, Hke his father, will not humble himself before
God; but isstout and insolent, haughty and self-uilled,
and is for doing every thing after his own will, and as he
conceits best, without the fear of the Lord to keep him
in the least awe. Furthermore, as the devil, relying on
his own strength, and on his own wisdom, thereby gov-
erns himself : so in like manner the soul of man, when
infected with the contagion of the devil, acts in confor-
mity with him ; and will always hence be its own teach-
er, counsellor, and master. For such a one thinks him-
self too good to be taught, advised, or ruled by any
other. Moreover, as the devil seeks his ow n honour, so
doesthe natural man, Standing in his image, seek his al-
so, and that alone, without any regard to the divine hon-
our and glory. As the devil has contended with God ;
so has he armed the spirit of man against God to con-
tend with him in like manner. And as the devil also
rages against God, and runs into extravagant transports
of fury ; so has he sowed and impregnated the soul of
man with the restless seed of impatience, whereby he is
apt to rave as one distracted.

\ 31. As the devil blasphemes the name of God, and
is extremely ungrateful towards his Creator ; even so
also it is with man, formed after hisaccursed image. As
the devil is unmerciful, is wrathful, is revengeful ; even
so too is the soul of man which he has poisoned with the
very same leaven, communicating thereto the malignitv
S s '

330 T^he ivhole Duty Book I.

of his nature, as a most pestilential poison. As the
devil delights to lord it over men, and to tickle himself
\vith ^ ain honour and foolish glory ; even so man, taint-
ed with tlie same source of maliciousness and tyrannic
ambition, takes pleasure therein. And hereupon he
häughtily lifts hinriself up above his neighbour ; he
laughs at him, though perhaps wiser and better than
himself, for a fool and a sot ; he shuns his Company as
a person not worthy to be conversed with ; yea, he ab-
hors him as a great sinner above others, and one infa-
mous for his crimes ; whence he thanks God, with a
boast, that he is not so. But we need not run out fur-
thcr into instaiices of this kind ; since the conformity
bet^\ixt one and the other is so very evident, that it can
hardly be more. ^

§ 32. But here you are to remember, O man, and
well to fix it in your mind, how in these and all the oth-
er cases that might be instanced, this is not the method
of God. For God never charges die outward members ;
but the heart he ahvays charges, and lays the guilt upon
the soul only. It is the heart that is the murderer and
the liar, not the hand, or the mouth. It is the soul that
is here guilty ; and therefore is every where endited
and arraigned in scripture. So that when God com-
mands men to call upon him iii the t'ime of trouble^ Psal.
1. 5. this command he gives to the soul, not to the
mouth ; and it is the same in every other case. Who-
ever observes not this, is in reading God 's word blinder
than a mole : He will still remain blind ; he will have
no right apprehension of original corruption, of repent-
ance, or of regeneration ; yea, he will never come truly
to understand so much as any one article of the Christian
religion.

^33. We have daily before our eyes the extreme
wickedness of men, thcir horrid pride, their savage
hatred, their barbarous enviousness, and other bruiiish
qualities wherewith they tear and rend one another, after
the manncr of wild beasts. So that being scized as with
a fit of raging madness, and by the strong bias of an
unsound mind violently transportcd with mafice, they
frequently matter not evcn to cxpose their own lives, in

Chap. XLI. Of a Christian. 331

Order to hurt others : For many so long for the destruc-
tion of their neighbour, that they are not afraid of run-
ning too grcat a risk of their own. Thiis they lay
pits for others, not being secure but that they themselves
may fall into them : And wish that these might perish
froni off the earth, and their name be utterly blotted out ;
while at the same time they pursue their own ruin more
than theirs. Thus as the devil is a murderer, so does
he stir up the soul, to thirst in like manner after man's
blood. For all these inhuman and detestable qualities of
the heart, this envy, this wrath, this bitterness of mind,
this rancour, what are they eise, but the very seed of the
devil sown and shed in man, and his express image en-
graven upon the soul ? O how has the devil thus por-
trayed himself in man ! How has he propagated hini-
self ? How has he imaged himself through the human
nature ! O the diabolical portraiture !

\ 34. God had implanted into man a conjugal affec-
tion, that was pure, chaste, and honourable ; that from
thence children might be generated after the divine image.
Nor could there certainly have been either a pleasure
more holy, or a love more heavenly, than that whereby
man in this blessed estate would have propagated the
image of God and mankind, for the glory of his Creator
and man's salvation. Nay, if man in the State of inno-
cence could have begotten infinite children, could have
an infinite number of times propagated the honour and
image of God, and multiplied the heavenly seed and
generation upon earth ; nothing sure could have
been more grateful than this ; nothing more pleasant,
more delightful, more füll of holy joy ; nothing, in a
Word, could have been before it. For all these acts would
then have flowed forth from a pure love towai'ds God
and towards men, as so many images of God. For even
as God did by, and from the creation of man, feel a ho-
ly pleasure, and had delight in him, as in his image and
fair lovely mirror, as it were, " rejoicing in the habita-
ble part of his earth." So also man would in like man-
ner have perceived a most pure pleasure in the piocrea-
tion of his like, and the propagation of God's image.

332 "The ivhole Duty Book I.

\ öS. But the custom and way of marriages at this
day, and how satan has polluted and defiled this most
pure and niost chaste flame of conjugal love, and pro-
faned it w ith all uncleanness and sordidness, is indeed
inore clear than the sun at noonday. Behold, how
thc holy bond of matrimony is by the unclean spirit
trampled lipon, polluted, and unhallowed ! See, how
spotted it now is all over with spots of the flesh, and
how under it many vices and impurities shelter them-
selves !

^ 36. As God is just, the devil is unjust ; he is hence
a thief, a plunderer, apirate: and.being so in himself,
he has instilled also into man's soul the same unjust
thievish disposition, the same griping, ravenous nature.
As the devil likewise is a false accuser, a fallacious rea-
soner, and a treacherous informer, as well as a scornful
mocker at God and man ; misrepresenting both the
w ords and actions of every one, and by a knavish inter-
pielation wicsting them to a wrong sense : of which
artlul cunning, he gave a most notable instance and
pledge, when by it he trickcd our first parents. Gen. iii.
Thus too has the soul of man, corrupted by the devil,
takcnfromhim, by inheritance, a crooked, perverse, and
lying nature ; that is, excellently skilful at carphig and
at backbiting.

^37. This is the devil, it is the plague and poison of
his seed \\ herever found, the contagiousness of which
cannot be expressed. This devilish disposition and
corruption of the soul is so horribie and manifold, that
it is altogether impossible to declare in words thesc
wiles, these fine reaches, these subtle contrivances, and
the sundry sorts of delicate weavings of diabolical cun-
ning. See Psalm v. 9. Rom. iii. 13. and James iii.
5, 6, Where you will und set forth in a most lively
manner that sink and common sewer of evils, that vvorld
of w ickedness and misChief, which by the deceitful
tongue of man is produced ; so as always to point, as
with the finger, at the very in ward venom of the devil,
which secretly lurks in the soul, thence spreading and
diffiising itself. For God, as it was before taken notice
of, does not blame the mouth alone, or the tongue, or

Chap. XLI. Of a Christian. 333

hands, or the feet ; but does in his law, lay the fault up-
on the vvhole man, yea, charge it upoii the heart rather,
and the soui, as the cause and spring of all the evils com-
mitted : as it is piain and undeniable fromthe last ofthe
holy commandments, which forbids coveting or lustiiig.
Ex, XX. 17. Being compared with Rom. vii. 7. Which
thing ought well and diligently therefore by us to be
heeded.

^ 38. And this is that image of the devil so deeply
engraven in the human soul, whereby man is delighted
in the lust of sinning, which is concupiscence, and in
satisfying the itch of slandering and defaming another.
And how many, alas ! are there, who reckon themselves
well enough grounded in the principles of christianity,
who catch at any occasion of bespattering or lessening
their neighbour, and spitting out their venom against
him : and those who have done this are apt to applaud
themselves, and say presently : "This is what I for a
long \\hile suspected : I thought as much before : uow
I have enough ; I am eased of a gi'cat bürden ; I seem
to bealive again, since, by following the leadings of my
own mind, I have so finely dealt with such an one.
I tliink I have been too cunning for him." Ah ! poor
man tobe pitied ! Alas! what is your blindness. that
you do not discern, who it is that has transformed you
into such a slanderer and a devil ? and whose image it is
you carry about you ? See you not, that this is the very
nature of the devil, the seed of the devil, the property of
the devil ! discern you not this to be his true disposi-
tion and genius, which he has implanted in the soul of
man, that it might there fruitfuUy display itself, spring-
ing up with much abundance in all sorts of vices, but
more particuiarly, in pride, covetousness, lust, and slan-
der ; as daily experience does more than sufücientiy
witness ? Alas, is this your cunning !

^ 39. Behold, O man ! yea, behold the foul, the
horrible, the profound corruption of the de\'i!ish image
of the accursed fruitful womb of sin ! O how filthy !
how dismal ! how deep and unsearchable is it ! Behold
this again and again ; and descending into yourself,
there learn to know the image and nature ofthe devil,

334 The whok Uuty Book I.

which as a cancerous humour is spread throughout
your soul, with all its perverse qualities ; and how your
soul is thereby become an abomination and a desoiation ;
being after such a dreadful manner laid waste, that no
creature can thoroughly search into the deep malignity
and w ickedness of the heart of man. Neither are you
yourself able to look enough into, or to utter forth in
vvords, that horrid detestable venom, which is as a gan-
grene in your bow eis, and in your innermost parts,
rottenness.

^ 40. Wherefore, I earnestly beseech and entreat,
yea, adjure every one that reads this, that he ponder with
himself, reflect, meditate, and seriously nuninate upon
these things which I have w ritten concerning the depraij-
edncss and corruption of maii's heart ; even as much as
if they had been said a thousand and a thousand times
over, and impressed and inculcated without end. For
so great is this virulence, so malignant, so pestilential,
so deeply also rooted, that it is not in the power of any
creature, either angel or man, e\'er to root it out, or to
purge and free our nature from it in any degree. All
the powers and abilities of all men together are vastly
short of this inward working power of sin in the soul,
For how^ should any one be able to work out his salva-
tion with his own natural forces, seeing none of them
all but are corrupted, utterly depraved, and even quite
dead to things spiritual ?

^41. Man therefore will be forever miserable, and
remain eternally drow ned and lost in these pollutions, un-
less there come to his help one that is able to succour ;
the treader upon the serpent's head, the most mighty
Lord over sin, death, and hell ; by w hose divine virtue
the defiled nature of man may be renewed, transformed,
and perfectly purified.

\ 42. From all which it will appear piain, that justi-
iication cannot be the work of man, but must be the
work of Christ only : as it will in like manner appear,
that regeneration, which is the being born again by the
Spirit, is most highly and indispensably needful to the
fallen nature of man. Since, according to the inward
principle of corruption and inbred propenseness towards

Chap. XLI. Of a Christian. 335

evil, there is now a sort of natural necessity that the soul
under the bondage of it should live wickedly, and should
by a mad transgression, break all the commandments
of Almighty God, yet those more especially of the first
table ; and this forasmuch as the enmity against God is
here made more deeply manifest in this transgression.
Which is because the understanding and the will are now
so comipt, and so dead, that according to their natural
State and bent, they cannot have any love, fear, or rever-
ence for God ; cannot call upon him, honour him, praise
him, or worship him ; cannot put the least trust in him,
or turn themselves towards him.

^ 43. Butas to what yetregards the second table, I
acknowledge indeed, that there still remains in the soul
of man some small spark of free- will, though very weak
and feeble. This nevertheless governs at least the outward
works, and so far keeps in and restrains the evil lusts
and desires which boil up within, that they may not
break out into act ; which is confirmed by the examples
of the heathens, that have been illustrious for their vir-
tuous deeds.

) 44. But it is a far greater work than this to change
the heart, to turn it to God, and to cleanse it from cor-
rupt affections : this is a work not to be accomplished
by any other, but the Divine Power. For there re-
mains still the intimate hidden root of the tree of evil ;
and the little strings, or fibres, cleaving there to, stick so
fast in the inmost ground of the soul, as no human force
can ever pull them up. And the utmost that man can
do in such a case, or where the nature thereof is set on
fire of hell, is to prevent the said fire from so breaking
out as to consume every thing with its flames all around ;
notwithstanding which force upon it, the evil fire may
still keep in, and secretly burn as muchas ever, and will
be found to remain as under the embers, the \'ery same it
was before thus bent down. Ncverthelrss, it must not
be denied, that this very outward suppression may fre-
quently have good effects.

§ 45. And indeed, were not the natural life and the
outward management of heavenly afflürs in some sort
under the check and dominion of this free-will, the

536 The ivhole Duty Book I.

\rhole race of mankind would at once be destroyed, and
even bv itsclf rooted from off the face of the earth. For
althougli the devil has exercised an exceeding great
cruclty in and over man, yet has not God suffered him
to i:>kick iip all the natural powers and affections of man's
süul ; secing that there has still remained nevertheless
the law of nature, and the natural love of husband and
vvife, with the mutual affection of parents and children ;
without which it would have been impossible for man-
kind to have subsisted,

^ 46. For whoever would fulfil all that the violent
un]:)ridled lust of his corrupt nature may hurry him to,
can be no other than a pest of all human society, and
must be so looked upon by all : he entirely ruins, as
much as in him lies, all dealings betwixt man and man ;
and so runs also against the secular powers, by which he
is therefore cut off. Moreover it must be wholly im-
puted to God's most wise and gracious Council, in fa-
vour of mankind when he was fallen, that this little flame
of natural love was not utterly extinguished ; so that by
meai s of this, and the sense of its defectiveness, we
might again aspire and breathe after that very divine
love which is altogether perfect, and which was, alas !
lost by our woful apostacy : and that from the feeling of
one, we might be brought a little to consider with our-
selves the worth of the other ; and in some sort to meas-
ure the one by the other.

§ 47. But as to spirituals, and the good things of
another life, or as to \\ hat concerns the soul's true hap-
piness and the kingdom of God, nothing can be truer
than that of the apostle : " The natural man percei\eth
not the things of the Spirit of God ; for thc\* are fool-
ishness unto him : neither can he know thcm, because
they are spiritually discerncd." The natural bestial
man cannot kno\\' thcse : that is, man in his natural State
has not so much as one spark of spiritual and divine
light ; but is w holly blind in the things that appertain
to the hea\ enly life, and make up the Godlike State and
image in the new creature. When nevertheless man
was crcatcd ior this very end, that he might be enlight-
encd with the spiritual light : and that so in this light.

Chap. XLI. Of a Christian. 337

with the in ward eyes of the soul, he might behold God
as present in him, might continually contemplate this
bis gracious presence and most sincere love tovvards
him, might Uve with God, and might, throughout his
whole life, absolutely depend upon him, and be governed
altogether by his \a ill and pleasure only.

\ 48. This being so, and the natural man not having
so much as a spark of the spiritual light, which shines in
the kingdom of God ; it cannot be othervvise, but that
all do abide in this hereditary blindness which is born
with them, if they be not divinely enlightened. And
much were it to be wished, that a greater blindness did
not meet with this : Or that the growing power of dark-
ness in sin, joining itself to this, did not exceedingly
prevail. Which is often, alas ! so very great, as even to
extinguish that little w eak and glimmering light of na-
turc, which now and then may sparkle in the soul, and
preside over moral virtue and cutward honesty of life.
And when it is so, then the soul is Struck with utter
blindness throughout, and is as it were wrapped up in
darkness, therein forever to remain, unless Christ give
her light.

\ 49. What are you then, O man, unless Christ by
his Spirit regenerate you, make you a new creature, and
transform you into the image of God ? which, though it
be in this life begun, must yet struggle under the weight
of sundry infirmities. For if you look a little rnore deep-
ly into yourself, who are becoming a new creature
through the Holy Ghost, does it not manifestly appear,
that the image of God is as yet but slightly designed and
shadowed out in you, as a sort of rough draught only ?
Do you not see, that faith, hope, charity, and the fear of
the Lord, are stinted in their growing up, as hardly able
to get in you beyond the first beginnings? Do you not
see, that humility is small, very small, and consequently
patience very feeble ; and that distrust, pride and impa-
tience have taken much deeper rooting in your breast ?
Do you not find devotion weak and lukewarm ; and
charity towards your neighbour, if not cold, yet chiil?
T T

338 The \\)hole Duty of a Christian, Book L

5 50. Besides, how small a spark of spiritual chastitj
remains in the heart ; and how vast a fire of carnal pleas-
ure ? how flünt the one, how strong and violent thc
other ! How glimmering that ; how raging this ! Oh i
with ^^ hat force does it inwardly burn ! How great is
still seif love, which lurks secretly within ! How great
the desire of private interest and honour ! How close do
they lic at heart ? And how fierce is the tide of evil de-
sires w hich flow^s in there, and overpowers the reins !
From whence it follows, that to the very last breath of
our lives we must continuQlly and without ceasing, fight
and \\ restle, by the Spirit of God, with the old Adam,
and with the image of the devil in us. While we are
here, nothing eise ought so much to be our concern and
care, as to pray, moan, sigh, beg, seek, knock, that the
Holy Ghost may be given unto us, who may abolish in
US tlie image of Satan daily, and so again renew us after
the image of God.

^51. From all \^hich you can easily understand, O
man ! that you are never to trust to your own seif; but
must always and only cleave to the grace of God, stick
to it, and rest upon it, that it may work in you all these
things. All things are to be sought, asked and obtain-
ed from Christ, and by Christ, through faith. In him
and out of him are all things to be had : The righteous-
ness of Christ against all your unrighteousness : the
sanctification of Christ against all your impurity : the
redemption of Christ with his power, victory, and tri-
umphant m.ight, against death, hell, and the devil : the
forgiveness of all transgressions against the whole king-
dom of sin and Satan : and laslly, everlasting happiness,
against all spiiitual and bodily troubles and miseries.
And after this manner, in Christ alone is life eternal to
be obtaincd. Of which I piopose to spcak more fuUy
in the sccond book. But bcfore I put an end to this, I
thought good that the rcader be admonished of two
points, which I now^ procecd to speak of.

Chap. XLII. The Condusion, 339

CHAP. XLII.
THE CONCLÜSION.

€ontaining the Reason of the Method of this present Book ; and
shewing withal, the Absurdity of Spiritual Pride, and that the
Gifts of the Holy Ghost are not to be obtained but by Humili-
ty with Prayer.

1 COR. iv. 7. — What hast thouy that. *hou didst not receive ? Nbw
if thou did.ft receive it, tühy dost thou glory as if thou hadst not
received it P

5 1. AFTER having treated so copioiisly in this book
eoncerning the extirpation of the diabohcal image in
man, by faith and repentance, in order to the restoration
of the blessed divine image ; and shewn wherein the
whole Christian rehgion properly consists, and how it is
to be distinguished from the coimterfeit of it ; betöre I
conclude, it will be fit that something here be added, to
prevent any misunderstanding or misapplication thereof
by the spirit of man, and corrupt reason, ^vhich may tend
to hinder the designed efFect. For having herein laid
sufficiently, as I hope, the foundation of true christianit)%
according to the revelation of God in the books he has
himself given us, it only remains that I make for this end
some few necessary observations on the whole, and ad-
monish you, O Christian, especially of one or two things,
that ought most carefuli}- to be heeded. And these are ( l.)
why I have so very largely treated herein upon the nature of
true repentance, and what relates thereto. And (2. ) why I
have spoken of the divine gifts and graces in such a man-
ner, as thereby to put them out of man's reach.

§ 2. I. In this book throughout, the true nature of re-
pentance is fully and fundamcntally set fortii, togethcr
with the several fruits thereof ; and is for evident rea-
sons so plainly described and inculcatcd, that every one
that has eyes may see, and understand, and be convert-
ed, by layinghoid on the grace of our Lord Jesus Christ,
which is most freely offered him. Hence most of the

340 T^he Conchsion. Book I.

chapters in this first book are nonght eise but concern-
ing tlie fruits of evangelical repentance ; such as reno-
vation bv Christ, mortification of the flesh, self-denial,
contenipt of the world, the exercise of charity, and the
like. Which are no other than the elements of our com-
mon christianity, and are accordingly here treated of
^nth all simplicity and plainness, for the benefit of begin-
ners. And I ha\e been purposely so copious, as even
hereby to seem tedious doubtless to many, in treating
of this niain point, not without sundry good causes and
motives.

\ 3. For, ürst, it is the beginning and foundation of
true christianity, or ofa holy life, and Walking uith Christ ;
I say repentance is the foundation of true christianity,
and is, through faith and hc pe, the beginning of our
blessedness. Secondly, no true and solid consolation
can ever be feit in the mind of man, unless in the first
place he understand the nature of that original deprava-
tion which is in him, and which can never be sufficient-
ly deplored by him ; and unless he be made to discem
the fruits thcreof, and \\ hat kind of horrible, pestilent,
deadly, and diabolical poison and ferment it is, and w hat
a seed in the soul of all evil. ^\'herefore vvhen we
shall have read and studied all we can, in vain and of
no account to us ^^ ill be all the books of spiritual and
evangelical consolation, let them be writien by never so
highly illuminated saints, and nevei so excellently adapt-
cd, if WC be not in the first place well acquainted with our
miscricsandinfirmities, and knowthe terrible corruption
that is in our nature. For the nature of man, in this fallen
State, ah\ ays seeks to flatter itself, and so acts most pre-
posterously in its choice, \\ hilst it is looking more for
comfoit than for eure, and is for palliating the wound,
that nceds to l)e searched into. VVhcreas no eure can
be expected without a deep and thorough search ; nor
any solid consolation of the soul, without a previous con-
trition of the heart : which may pass for another reason
of insisting so much on this grand fundamental.

\ 4. Since therefore the knou ledge of your own cor-
ruption and infirmity is so absolutely necessary ; it was
also necessary that this, as preparatory to your eure,

Chap. XLII. The Conclusion, 341

should-be nost clearly set before your eyes, as here is
done. And since nothing is here more easy for you to
fall into, nothing more grateful to your inbred corrup-
tion, and nothing on all accounts more dangerous to you,
or Ol more fatal consequences, than self-flattery, it was
highly requisite to undeceive you in this matter, and to
make you tmly sensible of your disease ; a disease
which has run all along in the blood of your ancestors
from the beginning, and which by your own foUy has
been exceedingly heightened. And verily there is no
worse Symptom, than for one, where the sickness is so
deeply rooted, to iancy himself well ; nor can any thing
in the world be more pernicious, than for you to be
persuaded of the health and good estate of the faciilties
of your mind, w hich labour under the contagion of
an hereditary distemper, with sundry other maladies
ingrafted upon it ; for there is no remedy for you :
which otherwise might have been obtained with no
great difficulty by an earnest appücation to the great
Physician, who freely offers his assistance, and is both
willing and able to heal ) ou, if you will but come to
him, and open your case, as is most reasonabie.
Which if you refuse to do, there is no hope of eure for
you. Flatter not yom'self ; but take the bitters w^hich
are prescribed for your good : and be not earnest for
consolation, but rather for purification, how sharp soever
this may be. , There is no saving health to be expected
by any other method than this, nor true comfort to the
soul without this health obtained.

\ 5, The process is here set before you at largc,
which you are to follou\ But take heed that your own
heart deceive you not, and teil you that you are in a bet-
ter State than really you are. This is the ordinary reas-
oning of our blind and corrupt nature ; and the men of
the world are generally carried away with it. But to
this the reasoning of the holy Scripture, and the whole
tenor of God's revelation to man, is contrary : which is,
that a medicine is to be prepared for the sick, not for the
sound : xlccording to that saying of our Lord, *' Thcy
tliat be whole need not a physician, but they that be
sick." So thea Christ, the true Physician, and the physic

342 The Conclusiou, BookI.

which he has prepared for yoii, and die cordial of conso-
laiion that is to follow upon it, can be of no use or service
tovou, without die discernment of your disease. This
is tlie beginning of true repentaiice, w liich brings forth
in the end solid comfort, that will never deceive you.
Confess yoursclf then to the Physician, and so shall he
heal you ; for with him is wisdomand power to redeem
you from all youi maladies. Follow his prescripts, and
never doubt. Draw nigh unto him, O penitent, and he
^vill say unto you fordiwith, '* I will, be thou whole."

^ 6. Whereas now the disease wliich afflicts you is
the flesh, \\ hich is corrupt altogether, there is the high-
cst necessity for it to be subdued and brought under by
the Spirit. Which therefore your physician wills you
most strictly to observe, ^^•hen you comc to him. And
indeed a true Christian life is nought eise, and can be
nought eise, but a continual crucifixion of one's flesh.
Let the once saying of this to you be as much as if it
were repeated a thousand times over and over again.
For nothing can be ever moie certainthan thatthey that
arc Christ's have crucificd the flesh, with the passions
and aflections thereof. Neil her can any one belong to
Christ, or be a Christian indeed, who composes not him-
self and his life accordingly. But if any one, having a just
and lively sense of his own corruption, does thus order
himself, and thus come to Christ, as here has been direct-
cd ; he shall not be left comfoitlcss, but shall receive into
him the life-gi\ ing medicine, and obtain the sincere joy
and consolation of the Holy Spirit. For all which has
been here w ritten concerning the natural man since the
fall, the knowledge of his corruption and distemper, the
discovery of a most effectual and infallible reinedy, and
the niethod both of obtain in g and applying the same ;
will not fall to bring forth, by meditation of the holy
scripture, most true and real comfort in the soul.
Wherefore, if you will be advised by me, let this re-
raain üxed upon your hcart, and meditate continual!}'
i.pon the sacrcd scriptures, but especially upon the gos-
pel of your Saviour : For so shall consolation meet
^ou, Miien your hcart is evcn broken with sorrow ; and

Chap. XLIL The Conclusion, 34'3

you shall be called to enter into the secret joy of the
Spirit. This w ill bring you to Christ : fear not : and
for your mourning he will give you gladness. Be then
advised, and let no man deceive you, as if you ought
litüe to regard vvhat is liere written, or as if this treatise
were too severe, and not deserving to be heeded at all by
you. There is no other way to the immortal crown, I
assure you, but through the cross ; nor to the river of
pleasures which is at God's right hand, but through the
Valley of tears, and the shadovv of death. Lo ! this is
the way to life, follow it. Lay up in your heart what
you read, and forget not tobring it fbrth in your life, the
grace of your heavenly Father assisting you.

\ 7. Let no man therefore divert you from prosecut-
ing the method here laid down ; let no man persuade you
that the way to heaven is broader than I have described
it ; let no man entice you to fling this book a^^•ay, be-
cause it is not eloquent, or because it fiatters in nothing
the corrupt appetite of your nature, w hich \vould fain be
pleased and tickled with what is fiuGly dressed up, and
set off with human embellishment. For it abhors and
flees from the simpiicity of the gospel which is in Christ
Jesus, and \\ hich consists not in word, but in power, as
I have again and again observed. Matter not the foolish
judgment which may be passed by any upon these Cle-
ments of true christianity ; because they are most unsa-
voury to the natural man, and therefore doubtless willbe
by him condemned. This, you may be satisfied of :
Therefore regard not what the men of the vrorld, or the
üutward and formal Christians may exciaim against this,
which is so little favourable to them. For however they
may be conceited of their own wisdom, they are in truth
the most ignorant of men, while they have no knowledge
of the wretchedness and corruption of their o\vn nature,
or of what Adam and Christ are, or bow Adam must
die in them, or how Christ is to live in them. Because
thus it must really be : Let not this therefore be held for
a dream, or an imagination ; take it not so by any means.
I have fairly forew arned you : Be not inlatuated to listen
to die voice of the false and deceitful wisdom, the v/is-

344 ^he Conclusion. BookL

dorn of this world, or to be of the number of those blind
kiiid of Iblks. Blind they are indeed, refusing to walk
in the light, because it discovcrs to them manifestly their
ou n miser}' and darkness. And vvhoever disdains this
notice, it is certain that he has his mind bewildered in
the darkness of ignorance : Neither does he understand
what repentance is, what faith is, what the nevv birth is,
what mortification and regeneration are, and in what
points the whole course of living and real christianity is
contained. And this is the first thing that I had to ad-
vertise you of, to the end you might know why I have
been so \ ery copious in treating on the nature and proper-
ties of true repentance, and the efFects and fruits thereof,
§ 8. II. And the second thing that I have to desirc
of you is, that above all things you be mindful, in this
your Christian progress, to keep your heart from all
Spiritual pride ; for which end you will find herein the
grace of God, and the gifts of his Spirit mentioned in
such a manner, as to preserve you from presuming in
vour ou n strength and natural ability. Wherefore after
God shall begin, by his grace, to work in you spiritual
gifts, new virtues, new^ habits, new^ sensations, and new
know^ledge ; see that you ascribe none of all these to
your own power, or wisdom, or strength ; but wholly
and solely to the power and wisdom of God, and to the
grace of our Lord Jesus Christ, For while you ascribe
ought to yourself, you rob God of his glory, and make
the grace of Christ of no effect. Then if }'ou hold for
your own the least of that w hich is God's working in
you, or challenge to yourself the least virtue, or the least
begin ning of virtue ; the w hole hereby is patch-work,
and will never be able to pass for the righteousness of
God, wilhout which there is no acceptance. And all
you bring forth, if it spring up out of }'our heart, with a
desire of your own honour and praise, let it appear
never so fair, is the devil's crop in you. All the seeming
good M orks ^hich you out of your own trcasure pro-
duce, gi\ ing the glory not to God, but yourself, are but
the tares w hich this your enemy has sown, and which
you mistakc tor good com.

Chap. XLTI. The Conchision. 345

^ 9. Wherefore beware ofthedeviPs cobwebs, and
of all bis devices, whose property and cunning it is, to
sow poppy, while you sleep, amongst the wheat. Watch
therefore, and give not place to him so mach as for a
moment. And by how much the more you shali have
received of the heavenly gift, beware you abuse it not to
your own honour, but öfter all up again ro the great and
€ternal Author thereof ; ascribi ng to him alone, after
the imitation of the heavenly hosts, all the glory, and hon-
our, and power. It is sure, that all whatever God does
is perfect, and his righteousnesä in the soul, is a perfect
thing : and it is as sure that all you do is imperfecta
lame, and defective. Let nothing therefore that is good,
be ever ascribed to yourself, but let all that you do bc
done in the humble fear of God, and fail not to render
to God that which is God's, and to yourself that which
is yours ; that is, all good to God, but all evil to your-
self. Neither let the tempter deceive you at any time,
by carry ing you on high as it were through the air, and
setting you as upon the pinnacle of God's temple ; nor
be tempted to say in your heait ; ''I have now a
mighty faith ; I have fervent charity ; I have great
knowledge ; I have gi'eat gifts, I thank God, above
thisor the other person, and the like." Be not de-
ceived ; for wherein are you better than another ?

^ 9. For none of these are yours, but they are
God's ; without whose Illumination you are stark blind
as to all divine things, and without Vv^hose all-quicken-
ing power, you are a dead, impure lump of earth-
These gifts are no more yours, than the light and heat
of the sun are the earth's which is penetrated by them,
You are at the best, but the casket to hold the treasure :
And no more does the glory of these belong to you, than
the lustre of a jewel or precious stone belongs to the box
in which it is kept. So when God places in you his
jewels, as in a repository, then you shine with the lustre
thereof, and are made all glorious within : but when he
takes away from you these precious gifts, or when by
any default of yours, you are left without them, then
U V

340 The Concluswn. Book L

are yoii truly empty and void» the treasure is gone, and
you are the empty ehest. And is it not a great foolery
and dotage, to take occasion to boast yourself of the
goods of another, which are but laid up in you ? which
shall in the following book more fiilly bc declared.
You are to consider, that even as the Lord of a treasure
niay lay it wherever he pleases, and remove it hith-
er, or thither, according as he pleases ; and even as
a je weller has power to put his je weis into one, or
into another box, to carry where he pleases, or to keep
about him : So God may deposit his heavenly treasure
in you, and take it away from you again, as he sees it
convenient, and may do with his own gifts as best pleases
him. Whom therefore you ought to fear with holy
reverence ; and with all diligence to keep yourself from
Spiritual pride and arrogance ; which will be the inevita-
ble loss of the celestial je weis which are given you to
possess in trust. Moreover, you are to think, that Al-
mighty God will require an exact account of all that
which he shall entrust to your care and custody.
Wherefore be not lifted up for what you have, but rath-
er bow down yourself so much the more before the Al-
mighty, and remember always, how the more you have
received of God, the more will he certainly require of
you. You are not to think that you have all, which
may be given you, had you even the greatest and
highest that were ever given to any of the saints. Ah,
dear Christian ! be they never so great and high, diey
are yet but hardly the beginning, and there is a great
deal, an exceeding great deal, still wanting of being
füll. Much, much is behind : these are but the first-
fruits. Furthermore, it is your part to know and under-
stand, that there are none of these gifts to be either ob-
tained or preserved but by prayer. For every good and
perfect gift descends from God by means of it : And
witliout it, whatever they be that you have, they are but iht
shadows of these, and unprofitable dead seeds, bcaring
rio fruits, but withering away : which is distinctly set
forth in my little treatise of pra} er, wherein by exam-
ples is sheu n, how that without prayer, true prayer, no

Chap. XLIL The Conclusion, 3^7

heavenlygifts descend iiito the heart of man. But that
you may have some taste hereof, it will be very well for
you to read and meditate what is written on this subject
in the second book.

} 11. Now there be two things which you ought con-
stantly ta regard in yoiir prayer : First, that the image
of satan may be destroyed in you ; as pride, covetous-
ness, lust, and wiath, with unbelief, and such like :
And secondly, that the image of God may be restored
in you, in which are contained faith, hope, and charity,
with humility, patience, meekness, and the fear of the
Lord. Which two, that is, the destruction of the dia-
bolical, and the restoration of the divine image, are
briefly contracted and summed up for you in the Lord's
prayer. The same makes both against you, and for
you. Shall the name of God alone be hallo wed, and his
glory exalted ? Then must your name be debased, and
your haughtiness pulled down. Shall you pray for the
kingdom of God to come, yea, to come into you ?
Then the devil's kingdom must be overthrown in you.
And do you desire that the will of God may be done in
you ? Then must your own for certain be done away,
that there may remain in you no will at all but God's.
Behold, these are the two parts of the short method of
prayer^ which by our blessed Lord is set us to learn, and
without which, the prayer that is offered up must needs
be unproiitable and inefcctual. These are comprehend-
ed in our Lord's Prayer, so far as it respects the heavenly
and eternal goods and gifts, which we are directed how
to seek, that so we may not miss of obtaining. For in^
the Lord's Prayer, there are all the treasures both for soul
and body, and all the good things both of this life and of
tlie next : It comprises all that can be desired boüi in
heaven and upon earth, and is a certain breviary of
heavenly and temporal gifts, and a most noble com-
pendium of all that ever your heart should ascend to
God for. Therefore, be not doubtful, but pray in faith,
^even according as you are taught by him, to whom the
Father can deny nothing. For there is no question to be
.made, but God our Father will be most ready and willing

348 Tlic Conclusion, - ' Book I.

to graut US these good gifts lliat we ask of him, if we ask
for them in the \Qry manner which his own most beloved
Son has prcscribed and taught us, humbly drawingnigh
in his name, and taking up Ins words wilh his Spirit :
And so saying, #

^* Our Father^ which art in heaven,»' &c.

END OF BOOK I.

INTRODUCTION
TO THE SECOND BOOK,

AS in nature the corruption or destruction of one
thing, is the generation or production of another ; even
so is it in the process of the true Christian life. For
here the old fleshly man miist be destroyed and pass away,
that the new spiritual man may be produced and suc-
ceed in his place. And v/hereas our fleshly life is di-
rectly contrary to the holy life of Christ, as in the former
book sufficiently has been declared : so must we neces-
sarily renounce this fleshly life, before we shall attain
to the Spiritual life of the Lord from heaven, our great
Exemplar, or can be true followersof him. As for in-
stance, you must put an end to pride, before you can
be humble ; and must cease from wrath, before you can
entertain meekness. And therefore must the spiritual
Christian life necessarily proceed out of repentance, and
be generated by the true mortification of the opposite
life. This, dear Christian reader, was the end and de-
sign of writing for you the first book ; \^'hich, both from
the Contents of the chapters, and from the conclusion
thereof, is evidently to be seen. And forasmuch as
in this second book, there will be occasion tcf refer to
the doctrine of repentance, as it has beea before laid
down ; it w-ill be enough briefly herein to point to the
same, that we may not be always la}'^ing again the foun-
dation, but may go on to build upon it. Wherefore the
Chief design of the former book lying in the discovery
and acknowledgment of the abomiiiable, deadly, and
damnable poison of our original corruption by the fall,
which can never enough he acknowledged ; it will be
needful in this following book, to begin to treat of our
everlasting well-spring of salvation, Jesus Christ, the
eternally overflowdng fountain of life, light, andlove. In
vvhom we find, through faith, help and eure against the

350 Introductwn.

poison and contagion of sin, and all thc calamities and
miseries which thence flow. This is comprehended in
the three first chapters. But vvhereas faith, which leads
the soul to this fouiitain, and from it produces and draws
forth such good efFects, must bring forth living fruits ;
therefore are the three next chapters spent in describ-
ing these, and in shewing liow from Christ, the fountain
of grace, all that is good and desireable may be derived
to US. Now as the fruits of righteousness and of thc
Si^i: it, shall in us grow and increase ; so must the fruitsr
of the ftesh, in propoition, dccay and decrease. And this
is gradual sanctification, according to the spirit, and the
oiily, tnie, efFectual and perfect repentance, or conver-
«ion, wherein a Christian ought constantly to be exer-
ci^ ed ; not giving over tili the mastery be obtained, and
the iife of the flesh be absolutely crucified, that so thc
spirit of Jesus may have in us the dominion and theking-
dom. Whence it was found expedient, to give here a
clear description of the difference betwixt the flesh and
thc spirit, of the war that is maintained by them, and of
the properties of daily repentance in this w arfare. Upon
which the 7th, 8th, 9th, and lOth, chapters wholly
turn. Andfurther, whereas out of this habitual repent-
ance, and mortification of the old man, the new man
does hence day by day succeed, it is impossible ever to
find a better order or pattern, than that which our Lord
Christ himself has given us ; who is gone before in
the way, wherein it is as much our interest as duty to
walk, treading in his steps. Hence it is that the Iife of
Christ must be our constant mirror to lock on ; and
that thus beholding him, we should freely and readily
clcave to his poverty, reproach, contempt, agony, cross,
passion, and death ; according as herein is declared.
For this holy Iife of Christ is the crucifying of our flesh ;
and the Iife of a true Christian should hence be nought
eise but a daily crucifying of the flesh, that Christ may
live in him, to the glory of God. To this particularly
belongs the commandment of Christ, with the exercisc
of his love and humility. Which is set forth at largc
in the following chapters.

Introductlon. 351

And upon this subjection and humility, Stands our
Lord Jesus Christ, as upon a true heavenly ladder, in the
heart of God our loving Father, and rests in his love.
Hence also must we cleave to the manhood of Christ,
that so Standing upon his humility, by copying it in our
hearts, we may ascend likevvise up into his godhead,
and by love be partakers of his divine (no less than of
his human) nature. Now as we behold in Christ, the
heart of our most dear Father in heaven, so we beh.old
God as the highest, the everlasting, the essential, and the
infinite good ; as the unmeasurable omnipotence, as the
unfathomable mercy, as the unsearchable wisdom, as the
purest holiness, as the unspotted and most perfect
righteousness, as the sweetest goodness, as the gendest
and kindest sweetness, as the noblest beauty, as the most
graceful nobility, as the most lovely graciousness, and
the most gracious loveliness, and as the most joyful salva-
tion. Which forementioned points of the contemplative
life, are in the following ten chapters brought under
consideration. But because no one can ever arrive to
this State of contemplation, without prayer, hence there-
fore almost all the rest is taken up in treating concerning
prayer and the exercise of divine love ; or concerning
patience on the cross, and the great spiritual afflictions
which are in this State to be overcome. God help us,
and grant that we may be all true followers of Christ,
and that we may not be ashamed at any time of his holy
life, but may follow the Lamb of God whithersoever he
goeth, that he mat lead us to the fountain of the water of
life, and may wipe away all tears from our eyes ! iVmen.

Bernard.
Christum sequendo citius apprehendes, quam legendo,

Sooner by foUoiJoing than by reading shalt thou reach
Christ.

Matt. vii. 14. Strait is the gate, and narrovv is the way,
which leadeth unto life, and few there be that find it.

TRUE CHRISTIANITV.

BOOK II.

INTRODUCTION INTO THE HOLY LIFE OF CHRIST,

CHAP. L

That Jesus Christ, the Son of God, is given us by our heavenly
Father Ibr an Antidote a.y^ainst tlie damiiable and deadly Poison
of Sin, anci the Fruits tiiereof ; and for a Medicinal Fountain,
good against all tliC Calamities and Evils both of Body and
Soul.

IsA. xii. Z.'-^With joy sho" ye draiv luater out of the well of
saivation.

\ \, AS our distemper is exceeding great, mortal,
damnable, and out ot the power of any creature to re-
move, it is needful that we should also have a remedy
proportioned to the disease ; a great, a high, a divine, an
everlasting remedy and help, tlowing out of the pure
mercy and love of God. As our original and most
fatal blovv came from ihe furious wrath, hatred, and
envy of the devil, thererore was Almighty God moved
in pity to heal the deadly wound of our sin with his
mercy. And wheieas Satan brought his utmost wisdom,
cunning, •a.ndißnesse^ and used all his pohtics and subtle
witty inventions, thai he might betray, poison, slay, and
damn us : Even so has God iikewise brought his highest
wisdom, through his beloved Son, even all the treasures
of his wisdom, that he might redeeni us, heal us, and re-
store US to the hfe and happiness vve had lost. Hence
has he made the most noble biood of Christ the grand
restorative of our nature, and the cleanser of it from all
^V w

354 Christ our Sovereign Antidote, Book IL

the contagion of sin and death, and given us his quicken-
ing flesh, with the immortalizing povvers thereof, forour
bread of life ; his holy wounds for a sovereign vulneraiy
baisam in our most deplorable and wounded condition ;
and his precious death, for an abolition of our death,
both temporal and eternal, and a complete victory over
him that has the power thereof. For he will swallow up
death in victory, and lead us unto living fountains of
water, clear as crystal, proceeding out of the throne of
God, and of the Lamb. Whence all tears shall be wiped
away ; and there shall be no more curse in nature ; but
the throne of God and of the Lamb shall be in it, where-
by it shall be niade all paradisiacal and heavenly.

^ 2. This most costly medicine man is incapable of.
purchasing ; and by his own skill or power, it is im-
possible for him ev er to reach it. What then is to be
doiie in such a case ? To buy it we have not wherewith*
al : To take it, were it even at band, we know not how ;
or if ue knew, we are not able ; so very infirm and weak
are we in our own naturcs. For we ai'e altogether sick,
sick at heart ; there is no health in us. We even by
nature strive against this heavenly eure ; and resist the
remedy which should help us. Wherefore unless thou
thyself, O most faithful and tender Physician, administer
to me what thou hast prescribed for me, and lend thy
salutary band to reach forth to me tliis most precious
medicine, which by th}'self alone is prepared ; the pre-
scribed medicine will avail me nought, the disease will
grow hereby worse, and all will be lost upon me. See
then that I take what thou hast ordered, and trust me
not to myself, if it be thy will that I be made whole. If
thou trustest me to myself, nothing is more sure than
that I am lost ; -for it is, thou knowest, in the ver}^ na-
ture of my malady, to long for that which will hurt me,
and to shun whate\'er is like to do me any good. Yea,
I am abundantly more afraid of the physic, than of the
disease itself. O how dost thou therefore wait upon me,
O thou Sovereign Physician, that thou mayest prevail
upon me to accept life ! O the amazing condescension !
O the astonishing patience ! O the ravishing sweetness !
for thee, my Lord and Prince of life and health, thus to

Chap. I. Christ our Sovereign Antidote» 555

wait upon such a vilc and despicable Lazar as I am ! But
unless thou didst wait, what v\ ould become of me ? Or
what would become of all that thou hast done for me ?
Thou knowest all mine infirmity ; and thy heart hath
thence pitied me, and gently borne w ith me all this while.
O bear with me yet a little longer ; and leave me not,
lest I perish ; yea, lest I perish out of the city, the city
of my God, and my name be written in the dust, with
them that go down to the pit. O tarry with me yet a
little longer, I pray thee ; and let not my folly and my
untowardness, drive thee away, lest I descend thereby
into darkness, and the purchase of thy blood be lost.

0 let it not be ! thou hast caused me to hope, blessed
be thy name, that this sickness of my soul shall not be
unto death, but unto thy glory. For again and again,
thou sayest unto me secretly in the deep of my heart,
iv/iüt wi/lest thou ? Lord, what eise should I will, but that

1 may receive my health ? To receive health I am indeed
willing ; but to receive the medicine which alone caii
give it, I am not at all disposed. I am ready to shrink
back, when I hear it mentioned. And hence I did not
seek thee, but thou hast sought me : And thy will is
that I should be restored ; for therefore art thou come
unto me. I find, alas ! no disposition in me to take
what thou so kindly reachest forth to me for my recov-
ery. But dispose thou me, and I shall be disposed for it :
and so manage thou my will, as it may most freely sub-
mit to thine, without the least hesitation or reserve ; that
so 1 may obtain that perfect eure, which thou art both
so willing and so able to effect for me thy most unwor-
thy patient. O sweet constraint of love, that breaks the
will, and renders it purely passive ! thy love and thy
patience force me to yield. It is impossible longer to
resist so great a love, so wonderful a patience. I must
needs follow, when thou thus drawest me : I must needs
obey, when thou so sweetly, so endearingly, so charm-
ingly commandest me. For while thou drawest me with
the cords of thy love, I run unto thee, in whom alone is
my health ; and thy commandments are sweeter to me
than honey, and more precious than diamonds. But
without this attraction of thine, thy commandments

356 Christ onr Sovereign Atitidote. Book II.

would have been bitter as gall ; and the very dust of the
carth would have been by me preferred before them : I
bhoiild have dreaded above all things thy presence, and
should always have been for iimning away from thee ;
so choosing death rather than life. O draw me there-
fore, that I may run after thee ! O lead nie to the Springs
of salvation, and give me of the water thereof to drink,
which is able to heal all my infirmities and miseries ! For
thou knowest, that without thee, I can do nothing, there
remaining no strength in me tohelp myself : To destroy
myself is with me ; but it is thou only, Lord, that canst
restore me. Wherefore it is meet and right that I
should cast all upon thee, that thou mayest in all things
draw, lead, and move me, even as thou wilt ; since if
thou sufferest me to run after the devices of my ow^n
will, I inevitably run upon my own ruin. And if thou
leitest me lie in my sickness, without due provision,
that I be obliged to take such proper medicines and as-
sistances, as thou in thy wisdom hast appointed for me ;
theie is no remedy, notwithstanding help is so \ ery near,
but I must be forever lost. Let me not be left to my
own care in this matter, but abide thou with me, and
give me thy seif that which is prepared for me, that so
there may be no Omission or mistake in the taking of it
committed. Do all what thou seest fit with me, only
trust me not in my own hands. In thee is all my hope.
And were my heart converted unto thee as it ought, all
would then go well with me, and my life would hence*
forth be laid up in thee, O Eternal Fountain of eternal
life ! Turn thou me therefore, and so shall 1 be turned ;
for thou art the Lord my God. Heal me, O Lord, so
shall I be healed : help me, so shall I be holpen ; for
thou art the heaUh of my life, and my glory. So long
as thou keepest back thy mercy, or hidest thy loving
kindness, so long remain I in my sickness, and walk as
in the shadow of death. And so long as thou forbearest
to quicken me with thy salvation, and to bring up my
soul from the horrible pit, so long am I holden in the
chainsof death, and am a captive to the powers of dark-
pess, Whence David cried out, " Make haste to help

Chap. I. Christ our So'oereign Antidote, 357

me : Thou art m}^ helper and my Redeemer, O my
God : Make no long tarrying."

§ 3. Ah ! dear Lord ! shall not thy mercy be so
strong, as to raise up a poor sick man, to raise up such
an one as I am ; seein g that I am not able to raise up
myself ? Is thy mercy too vveak to help such a weak one
as here lies before thee ? Is thy love too cold, to com-
municate some of its Hving warmth to such a miserable
object as I am ? Wilt not thou be so friendly and con-
descending as to come unto me ; seeing that I cannot of
myself come unto thee ? Hast thou then first loved me,
before I loved thee ? Is then thy merc} so strong, so
powerful, so mighty, as that it should even overcome
thyself ; as that it should be able to lift thee up upon the
cross, and to sink thee down into death? Who, or
what, is so strong as to overcome the strong one, with
whom is all power, but thy mercy ? Who, or ^.\hat hath
so great might, as to apprehcnd thee, to bind thee, to
crucify thee, to put thee to death ; but thy loije^ even
the love where\A'ith thou didst love us when we 'WQrt yti
dead in our trespasses and sins? For thou wouidest
rather thyself sufFer death, than that we should abide in
death.

^ 4. Thy mercy, Lord, hath made thee to be all ours,
and given us a füll propriety in thee. For us v. ast thou
born ; therefore didst thou become a little Infant. For
US wast thou given ; therefore didst thou become an
offering, O Christ, that so the Father might accept. thee
in our stead, and we for thy sake might have all things
given US. For us a Lamb is given ; for us salvation is
brought forth ; and therefore will we rejoice, '' drawing
water out of the wells of salvation," because God, even
our God, hath novv given us all things in thee, O Lamb
of God. O gift of God to man ! O great gift unaltera-
ble ! Thou thyself art the giver and the gift ; a com-
municated good, and our own proper good ! Thou art
ours, Lord, and therefore desire we to be thine, hence-
forth and forever. O the gift of a God !

^ 5. But behold here, dear Christian, the wisdom of
God : God has made himself, through this everlasting
good thus communicated, to be properly ours, that so

358 Christ mir Sovereign Antidote, Book II.

vve again by the same, might be made proptrly his.
For being purchased with a price, evfti a price that is in-
estimable, we are not cur own, but his vvlio has bought
US, and has given himself for us. Whence it follovvs,
according to the apostle, that ue ought henceforth to
*' glorify God both in cur body and in our spirit, vvhich
are God's." And as we are God's, and Christ's, as to
bothofthese, so inlike maiifier are God and Christ, by
free gift, niade to be ours. For whosoever receives any
hi2:h and excellent good, inasmuch as he receives it of
the giver, who has the sole and whole title to it ; he
thereby makes it his own to all intents, through the will
and disposal of the said giver, who by the mutual acts of
giving and receiving has transmitted his own right.
Again, whoever ix)ssesses any good for his own, wheth-
er by donation or by any other way, he ma}^ doubtless
apply and make use of the same to his own profit, in the
best manner that he can. And sois Christ in like man-
ncr bccome ours, that we may apply and use him for our
salvation, w hich is an everlasting prolit. Wherefore see»
dear Christian, you canif.you will, make use of him, for

The medicine of your soul, to restore you ;

Your meat and your drink, torefresh you ;

Your fountain of lue, to quench your soul's thirst ?

Your light, in darkness ;

Your joy, in sadness ;

Your advocate, against the accuser ;

Wisdom, against your folly ;

Righteousness, against your sin ;

Sanctification, against your unworthiness ;

Redemption, against your bondage ;

The mercy-seat, against the judgment seat ;

The throne of grace, against your condemnation ,

Absolution, against a load of guilt ;

Your peace and rest, against an e\il conscience i

Your victory, ^gainst all your enemies ;

Your Champion, against all your persecutors ;

The bridegroom of your soul, against all rivals;

Your mediator, against the wrath of God ;

Your propitiation, against all your trespasses ;

Chap. I. Christ our Sovereign Antidote, S59

Your strength, against your weakness ;

YoLir v\ ay against your \\ andering ;

Your iruth, against lying and vanity ;

Your life, against death ;

For } our Council, va hen you had no counsel ;

For your power, when you was without all power ;

For your everlasting Father, when you was an orphan
and desolate ;

For your prince of peace, against the adversary ;

For your ransom, against your debt ;

For your crown of glory, against your reproach ;

For your teacher and doctor, against your ignorance ;

Für your judge, against your oppressor ;

For your king, against the deviPs kingdom ;

For your everlasting high priest, who intercedes for
you.

5 6. Behold, dear Christian, what Christ is given to
you for : and pray daily, that the proper use hereby
designed, may be niade by you, and that in you
may be fulfiiled whatever is contained in any of thesc
his relations, or his offices, for your good : but pray iu
faiih, not doubting ; and it shall be accordingly so.
Wherefore since he is your medicine, fear not but you
shali be healed : since he is your bread, fear not but
your soul shall be satisfied, and you shall be niade to
hunger no more. Is he to you a fountain of life ? then
shall you be no more athirst. Is he your light ? then
you shall not remain in darkness. Is he your joy,
what then shall afflict you ? Is he your advocate, who
then shall gain the cause from you ? Is hc your truth,
w ho then shall deceive you ? Is he your way, who then
shall make you err ? Is he your life, who then shall slay
you? Ishe yourwisdom, who then shall be too cunning
for you ? Is he your righteousness, who then shall con-
demn you ? Is he your sanctification, who then shali cast
you away ? Is he your redennption, who then shall be
able to hold you in capti\'ity ? Is he your peace, who
then can disturb you ? Is he your mercy seat, v\ ho thcu
can call you into judgment? Is he your throne of grace,
who then bhall pronounce sentence against you ? Is he
your discharge and absolution, who tlien shall dare to

360 Christ our So'uereign Antidote, Book IL

iniplcad } on ? Is it he that is } our champion, and the
captain of your salvation, who fights for you ? Of whom
then are you afraid in the battle ? And who is he that
shall be able to striye with you ? Is he your bridegroom,
w ho then shall snatch you from him ? Is he your ransom,
\\ho w ill then cast you into prison, or detain you there
for the debt ? Is he your crown of glory, va ho then shall
reproach you ? Is he your master and teacher, who then
shall correct you ? If he be your judge, who shall op-
press you ? If he be your reconciliation, who shall be
able to bring you into disgrace again with God? If he
be your Mediator, who then shall be powerful enough to
setGod against you? If he be your advocate and de-
fender, who shall dare to prosecute you ? Is he your
Immanuel, God with you, who then shall be against
you ? Is he your king, who then shall expel you out of
bis kingdom ? Is he your high priest, who then shall
hinder your sacrifice and intercession from being ac-
cepted ? Is he your Saviour, who blesses you, who then
shall unbless you ? Or who shall make the salvation
Vvhich he has wrought for you, of no effect? If he save,
who shall damn ? How can you have a greater present?
It is a present greater and more worth, than yourself,
than all mankind, or than all the world, and all that therein
is. It is a present which is even greater than all the sins,
miscries and calamities of the whole world ; and which
is of sufficient virtue to extinguish and annihilate ttiem
all. For Christ is all ours hereby, both as to his divine
and human nature. For we having through sin lost the
highest treasure, even the highest and everlasting good,
which is God himself ; the lost treasure Gpd has given
US again in Jesus Christ, and so therein nas given us
himself. Wherefore also he is called Immanuel, Isa. vii.
14. for that in him w e have both a God and a brother.

^ 7. See no\v, beloved Christian, what a great and infi-
nite good you have in Christ, to oppose to all your mis-
eries and calamities in diis world. Did you but this once
rightly understand, then would no misfortune seem
gicuttoyou, then would no cross be grievous to you.
Because Christ is become to you all ; and in him are all
tliings yours ; forasmuch as he himself is yours : yours

Chap. I. Christ our Sovereigfi Antidote, 361

I say, not only as a crucified Christ, biit also as a glorified
Christ, with all his glory, and all his majesty. *' For
all things are yours, vvhether Paul, or Apollos, or Cephas^
er the World ; vvhether life or death ; whether things
present or things to come. All are yours ; and you are
Christ's ; and Christ is God's." •

5 8. O poor, miserable, reprobated, accursed sinners,
as we by nature all are, how came we to be thus fa-
voured and honoured with so hi;^h a present ! with so
noble and transcendent a gift ! Because thou, O Lord
Jesus, art to us Jehovah : Yea, thou art

Jehovah our righteousness,
A Mediator between God and man,
Our everlasting Priest,
The Christof God,
A Lamb without spot,
Our propitiatory oblation,
The completion of the law,
The desire of the patriarchs,
The inspirer of the prophets,
The Master of the apostles,
The doctor of the evangelists,
The light of the confessors,
The crown of the martyrs,
The praise of all the saints,
The resurrection of the dead,
The first born from the dead,
The glory of the blessed,
The joy of the angels,
The consolation of the mournersj
The righteousness of sinners,
The hope of the afflicted,
The refugeofthe miserable,
The entertainer of strangers,
The fellow-traveller of pilgrims,
The vvay of them that were mistaken,
The help to them that were forsaken^
The strength of the weak,
The health of the sick,
X X

369 Christ oiir Sovereign A7itidot€. Booß !!♦

The protector of the simple,
The fortitude of governors,
The reward of the just,
The flaming fire of charity, •

The author of faith,
The anchor-of hope,
The flower of humility,
The rose of meekness,
The root of all the virtues,
The exemplar of paticnce,
The enkindling of devotion,
The incence of prayer,
The tree of health,
The fountain of blessedness^
Thebreadoflife,
The head of the church,
The bridegroom of the soul,
The precious pearl,
The rock of salvation,
The living stone,
The heir of all things,
The redemption of the world,
The triumphant conqueror of hell,
The prince of peace,
The mighty Lion of Judah,
The Father of the world to come,
The guide to our heavenly country,
W The sun of righteousness,

The morning star,
The inextinguishable light of the celcstial

Jerusalem,
The brightness of the everlasting glory,
The unspotted mirror,
The spldidour of the divine Majesty,
The image of the paternal goodness,
The treasure of wisdom,
The abyss of eternity,
The beginning witliout bcginning,
The Word containingall things,
The latitude embracing all things,
The Ufe quickeninaj all things,

Chap. IL Right Application ofthe Gospet 36i

The light enlightening all things,
The truth judging all things,
The Council moderating all things,
The rule directing all things,
The love upholding all things, And
The whole comprehension of vvhatsoevcr
is good.

Lo ! hcre is the great and infinite gift, and divine
present, vvhich God has bestowed freely lipon mortal
man, out of the unsearchable depth of mercy, and love
past finding out.

CHAP. IL

The true Grounds of Consolation which are in Christ to a
Christian : And how every one may, and ought to apply the
same to himself.

J.UKE xix. 10.— .7%e Son of Man is come to. seek and to save that
which was lost.

§ 1. The ßrst and chief foundation, by which is sup-
portedthe universality ofthe remission of sins, and mer-
it of Christ, is the universality ofthe extent of the divine
promises ; of which promises, that in the gospel now
mentioned is not the least considerable. For if it be
certain, that Christ came *' to save those that are lost,"
who can ever doubt, but that he will also seek and save
you, if you are of the number o^the lost ? It is also re-
corded in the Acts ofthe holy apostles, that God '* com-
mandeth all men every where to repent ; because he
hath appointed a day in the which he will judge the
w^orld in righteousness. " Which argument is füll of
consolation ; and is as if the apostle Paul had said, Christ
will judge the world, therefore God commandeth all to
repent, that they may escape the dreadful sentence oi
eternal condemnation. The apostle Peter likeu ise af-
firms, that God *' is not willing that any should perish,
but that all should come to repentance," Which pas-

364 The right Application Book IL

sages plainly demonstrate the universal grace of God to
extend to you ; upon which Manasses, a most hemous
sinner, rclying, thus prays : "Thoii, O Lord, accord-
ing to thy abundant goodness hast promised repentance
and Ibrgiveness, not to those who have not sinned
against thee, but to sinners, that they may be saved."
Whom therefore strive also to imitate. For God by
such examples has declared, that he is wiUing gracious-
ly to receive our repentance, and save us that are un-
worthy, according to his great mercy.

S 2. Anotlier foundation is the oathy whereby God,
that no room might reinain for doubting, has confirmed
the universal proniise of his grace. ** As 1 live, saith the
Lord God, I have no pleasure in the death of the wicked,
but that he turn from his way and live :" (for hovv caii
he take delight in the death ofa sinner, who ishfe itself?)
'* None of the sins that he hath committed, shall be
mentioned unto him." Behold ! God wills sinners to
be converted ! And do you doubt, that you, who are a
sinner, are by God solicited to conversion ? And the
apostle Paul explaining this oath, says ; ** This is a faith-
ful saying, and worthy of all acceptation, that Christ Je-
sus came into the ^^•orld to save sinners." But if Christ
came into the vvorld to save sinners, you verily are of
the number of those for whom he came. Wherefore be
of good comfort, and believe.

\ 3. Moreover, that the Lord will not keep up so
much as the remembrance of sins, he has no less than
thrice promised : First, by the prophet Isaiah, saying,
"I, even I, am he, that blotteth out thy transgressions
for my o^^'n sake, and will not remember thy sins.'*
Sccondly, by Jeremiah, he says, '^ And this shall be the
co\enant ; 1 will forgive their iniquity, and I will re-
member their sin no more." And thirdly, by the
prophet Ezekiel, in these words, " But if the wicked
w ill turn from all his sins that he hath committed, —
he shall surely live, he shall not die. All his transgres-
sions that he hath committed, thcy shall not be nrken-
tioncd unto him." This is the divine act of oblivion,
in favour of all returning sinners, and penitent rebels,
without any particular exccption, solemnly declared.

Cha?. IL Of the GospeL 365

§ 4. But the cause on account of which God prom-
ises not to remember sins, is a most sufficient satisfaction
and reconciliation. For vvhat is paid, yea, over and above
paid, should be altogether buried in oblivion. Now
God being once perfectly reconciled and pacified by the
most holy sacrifice of Jesus Christ, can no more there-
fore be angry, nor will he perpetually call sins to remem-
brance.

^ 5. Furthermore, God repeats this oath in the prophe-
cy of Isaiah, saying, " Look unto me, and be ye sav-
ed, all the ends of the earth : I have sworn by myself ;
the Word is gone out of my mouth in rightcousness,
and shall not return." Which oath, the author of the
epistle to the Hebrews declaring, says ; ^' Wherein
God willing more abundantly to shevv unto the heirs of
promise the immutability of his counsel, confirmed it
by an oath. That by two im mutable things, in which
it was impossible for God to lie, w't might have a strong
consolation who have fled for refuge to lay hold upoii
the hope set before us. Which hope we have as an an-
chor of the soul, both sure and stedfast." Thatis,
God, by his counsel, or promise, confirmed with an oath,
has more than sufficiently sealed and estabUshed his gra-
cious will ; that so none may be discouraged. And
this is the second foundation for our laying claim to die
consolation of the gospel.

^ 6, The thlrd foundation is the eternal covenant of
grace, which consists in the pardon of sins. '' This
shall be the covenant ; I will put my law in their inward
parts, and write it in their hearts; for I will forgive their
iniquity, and I \^'ill remember their sin no more." Which
covenant, or testament, because confirmed by the death
of Christ, is therefore everlasting ; according to that of
the prophet Isaiah, ''Neither shall the covenant of my
peace be removed, saith the Lord, that hath mercy on
thee." And again, ''I will make an everlasting cove-
nant with you, even the sure mercies of David :" (i. c.
Christ.) Also Moses speaks thus, " For the Lord thy
God is a merciful God ; he will not forsake thee, nei-
ther destroy thee, nor forget the covenant of thy fathers,
w^hich hc s^\•are unto them." And the Psalmist thus ;

366 The right AppUcation Book 11,

*' He Ulli cver be mindful of his covenant." In which
cternal covenant, that you might stedfastly believe your-
seil' also tu be containcd, he has renewed and established
it by baptism, which therefore the apostle Peter calls
'* The answer, (or co\enant) of a good conscience to-
waids God ;" and therefore Christ himself would be
baptized in Jordan, enteriiig with you into tliis covenant.
^ 7. The foiirt/i foundation is the death of Christ, by
which the lestamcnt of God was ratified. But if any
one should ask of me, for whoni he died ? The apostle
Paul shall answer him, that " One died for all." And
the apostle St. John " Hc is the propitiation — for the sins
ot the whole \\orld." Likewise John the Baptist, ^' Be-
hoid the Lamb of God, that taketh away the sins of the
World." Which the apostle Paul declares in the epistle
to the Romans, " As by the offence of one, judgrnent
canie upon all men to condemnation ; even so by the
righteousncss of one, the free gift came upon all men un-
to justification of üfe." Vv'liere the apostle makes a
conipaiison of Christ with Adam : As if he had said,
seeing the offence of Adam has made all men sinners,
shall not the righteousness of Christ be far more power-
ful and prevalent ? And if sin has abounded, shall not
the grace manifested in Christ, much more abound ? The
same apostle being to shew that the merit of Christ is
universal, and extends to all, thus reasons, " For there is
one God, and one Mediator between God and man, the
man Christ Jesus, who gave himself a ransom for all."
But if this is true, it albo foUows, that God will have all
men to be saved, and to eonie unto the knowledge of the
truth." Because verily Christ gave himself for all. To
the same purpose is that m hich we have in the Epistle
to the Colossians : *'By Christ he hath reconciled all
things to himself; wheiher they be things in earth, or
things in heavcu." And that also of the same apostle;
" (jod spared not his ovvn Son, but deüvered him upfor
US all." In \\ hich number reckon also yourself, because
•'God is no respecter of persons." Since therefore
Christ did die for sinners, you, w ho acknowledge yourself
to be one of them, must needs have an interest iii his
death.

Chap. IL Of thc Gospel S67

\ 8. Theßßh Foundation is an universal call, grounded
on the universal merit of Christ, which, as it was ex-
hibited for the sins of the whole world, so it was to be
preached to all creatures. Now since Christ declares,
** I came not to call the righteous, but sinners to re-
pentance," it ensues, that you also, because a sinner,
arc ealled, But called to what ? to repentance. And
vvhy ? That you may obtain remission of sins, througb
faith ; according to that of the evangelist Luke ; '* It be*-
hoved that repentance and remission of sins shonid be
preached in the name of Christ, among all nations."
And that of the apostle Paul; *' The gospel, which was
preached to every creature which is under heaven,''
But to what end was it preached ? Surely for no other
end, but that thereby faith might be estabiished and per-
fected ; according to that of the same apostle ; *' How
then shall they call on him, in whom they have not be-
iieved ? And how shall they believe in him, of whom
they have not heard?" Far be it front us to think, that
God calls you in vain, or that he acts not sincerely«
Surely God is not an hypocrite ; but, as in a most serious
affair, he does whatever is required on his part, that we
may be prevailed on to embrace the proffered mercy,
and accept the vocation of his marvellous grace. Hence
also he is very wroth with those who make light of his
supper and feast. But to these that obey his call
through faith, he gives his word of promise füll of di-
vine consolation ; nameh', of eternal life, that is in this
Order to be attained. **For whosoever believeth in
him, shall not perish, but have everlasting life," And
he has promised that he will preserve that same faith
unto the end ; that is, until faith give place to vision^
even to that beatifical vision which is waited for ; or the
salvation of the soul, which is the end of faith.

^ 9. The sixth foundation is the in ward testimony
of the Holy Spirit aspiring after righteousness in you,
and by which you are sealed, This Spirit, without in-
termission, solicits your conscience, shakes ofF carnal
security, incessantly convinces of sins, and sets them
before your eyes, moves you to repentance, inwardlyj,
and in your heart calls you ; con^'incing you, striving

368 The right Application Book II.

with yoii, and leaving nothing undone that he may recal
von from the by-paths of sin, to the high way of true con-
Version. All these things are sometimes so sensibly
pcrcei\ed, that you cannot conceal them, though ever
so desirous of doing it. This witness of Christ in you,
is never silent. And though you stop your ears, yet
shall von be compelled to hear him inwardly. But if
\ Oll are resolved that you will not hearken unto him, you
must notv\ ithstanding endure and feel the smart. Whence
it plainly ensues, that this internal testimony, namely,
that Godwould /icroet/iee to bc saved, is beyond all excep-
tion ; and therefore certain, evident, unmoveable, and of
unquestionable \'erity.

(. 10. A sevent/i foundation is, the examples of sinners,
whom God upon their conversion has received into
faNOur. Surely ''there is none righteous, no not one;"
and not only David, Manasses, Peter, Paul, Mary
IMagdalen, and Zaccheus ; but all of us are '' sinners, and
have come short of the glory of God ; there is none in-
nocent in his sight." Whatever favour God shews to
one, the same he vouchsafes to all others ; because
*'God is no respecter of persons.'^ With him one is
no better than another, and therefore all are justified of
his free favour, without any merit of our own, Standing
all in need of pardon for sin : For " if thou, Lord,
shouldest mark iniquities, O Lord, who shall stand ?''
And if thou enterest into judgment, " in thy sight shall
no man living be justified."

§ 11. jEight/y, the meril of Christ is not only sufficient,
but even more than sutiicient for the sins of all men, how
grcat and heinous soever. And what folly and ignorance
would it be in any, to except himself out of the number
of those that aie to be saved, and not to lay claim to tiiat
price, which is not only cqual to, but also greater than the
sins of the whole world ? For, are you not a man ? Do
vou not live in the world, that the saying of our Saviour»
''The Son of Man is not come to destroy men's lives,
but to save them," should not extend to you ? Also that
of the apostle Paul, *' God was in Christ reconciling the
^\orld to himself." And that of the apostle John, ** He

Chap. IL Of the Gospel. 369

(Christ) is the propitiation for the sins of the whole
World;" that is, of every individual man.

§ 12. A ninth foundation is, because the merit of
Christ is an infinite satisfaction, be3'Ond all number,
measLire and end, and that because of ihe person suffer-
ing, who is both God and man. Why do you there-
fore determine the number, measure, and bounds of so
great a merit, so as to exclude yourself from it, and to
deem that your sins are not therein comprehended ? For,
since such is the power, efficacy, and extent of that mer-
it, that it vvould still be the greatest, though every man
were guilty of the sins of the whole world ; and as many
men as there are, there were so many mortals drowned
in sin ; God forbid that any man should refuse to claim
a right in it. This surely is that depth of the sea into
which God has cast all our sins. Hence is that of the
Psalmist, '* For as the heaven is high above the earth ;
so great is his mercy towards them that fear him. As
far as the east is from the west, so far hath he removed
our transgressions from us." This is that eternal re-
demption, of which mention is made by the author of
the epistle to the Hebrews. This, in fine, is what is
Said by the apostle Paul to the Romans ; " It is God
that j ustifieth : Who is he that condemneth ? It is Christ
thatdied."

^ 13. Tenthly, the obedience of Christ is perfect ; be-
cause he fulfiUed the will and law of his Father in all
things, thereby to give satisfaction for the disobedience
of every man. Bat if the sin and transgression of any
one man were not expiated, then surely, neither were
his obedience perfect, and the disobedience of Adam
had been more eHectual to condemnation, than the obe-
dience of Christ to justification. The contrary of which
the aposde in express words affirms. What reason is
there then, that any should exclude himsclf from this
most perfect obedience, and assert his own interest there-
in ? Let US rather persuade ourselves, that Christ for
this very end humbled himself, " and became obedient
unto death, even the death of the cross ;" that is, uirto
an accursed death, " that he might redeem those who
Y Y

370 "Tke right Application^ ^c. Book IL

were under the curse of the law." In the number of
Avhom we all surely are. For, as cur first parents after
the flesh, by a wicked and foolish ambition, aspired to
divine majesty, it behoved Christ, the repairer of cur
breaches, by a most piofound humility, to atone for this
so grcat and heinous offence, and therefore to be madc
a curse, that the blessing might come upon all, who were
cursed in Adam.

5 14. Elevent/iiy, Since the royal victory and triumph
of Christ does surpass all the multitude, the weight, and
the heinousness of sin, together with all the power of
death, hell, and the devil ; what cause can you assigii,
O sinner, why the same ^ ictorious Christ may not also
triumph over your sin and ofFences ? What ! can you
believe that your transgressions alone are more power-
ful than Christ, the Omnipotent King? Who, " when
he shall make all his enemies his footstool," cannot sure-
ly fail to subdue under him, sin and death. And do
you think that your only crimes shall prove too hard for
him ? You are not surely so mad. God forbid, therefore,
that you should call in question your interest in so great
a conquest, and so glorious a triumph.

^15. The nu^^/A foundation is the everlasting priest-
hood of Christ. Who, therefore, to all that ask, grants
pardon of sins, and the Holy Spirit to those who ear-
nestly crave it ; nor will he, or can he, refuse to any
what belongs to his oilice. For he is the Saviour of the
World and Mediator between God and man. Now if he
should refuse any one that implores it, the assistance of
his office, then surely \vould iie cease to be a Mediator,
ßut so far is he from this, that he even presses upon all
sinners the benefits of his priesdy office of Mediator.
"Come unto me, saith he, all ye that labour and are
heavy laden." And again, " Ho, every one that thirst-
eth, come ye to the fountain, and waters," of life.
Therefore, by his apostles and mcssengers, he invites us
to be reconciled to God, offering freeiy to us the assist-
ance of himself as of a mcdiator, seeking the lost sheep,
and receiving into favour the prodigal son. Take heed
therefore, O thou ! whom God has made to be born a
man., that you reject not, nor despise the office of Christ

Chap. IIL Of the Foundation^ ^c, 371

the Mediator between God and us miserable sinners, nor
deprive yourself consequentlyof the benefit ofthat ilkis-
trious administration of a sacerdotal Intercessor, so ev-
ery wayfull of divine consolation.

CHAP. IIL

That Justification before God consists only in the perfect Obe-
dience and Merit of Christ Jesus, and in the Pardon of Sins
received by Faith.

ROM. V, 19.— ^s by one marCs disobe diene Cy many were made sin-
nera : So by the obedience ofoncy shall many be made righteous.

5 1. AS a skilful builder, who is to raisea lofty struc-
ture, takes care, before all, to lay a very deep foLinda-
tion ; so the most mercifiil and compassionate God be-
ing to erect the royal and everiasting palace of our salva-
tion and righteousness, thought fit to lay the foundation
thereof, in the depth of his mercy, upon the person and
ofiice of his dearest Son Christ Jesus, as on a most solid
stone and an immoveable rock of salvation, accord-
ingto the prophecy of Isaiah, " Behold, I lay in Sion for
a foundation, a stone, a tried stone, a precious corner-
stone, a sure foundation : He that believeth shall not
make haste." Which stone Christ intimates to Peter,^
saying ; that thereon he will build his church, which
shall be so firm and stedfast, that the very "gates of
hell shall not prevail against it."

§ 2. This is the head- stone of the heavenly temple ;
this is the rock that was preached by the apostles, Peter
and Paul. This is that wonderful corner-stone, so cel-
ebrated by the psalmist. Upon this foundation, finally,
has God built our righteousness, faith, and eternal sal-
vation. For as God, our most merciful heavenly Fa-
ther, has placed the ground-work of our salvation and
righteousness, in the unsearchable depth of his mercy, in
his everiasting love, in his well-beloved Son, and lastly,
in the most tender and fatherly afFection of his ovvn heart ;
so he has also founded the same in tlie depth of ouj-

1
372 ^f ^^^ Foundation Book IL

heart, and in the most inward and hidden groimd of
the soul, the very centre thereof, diat through the nevv
lio-ht and power of a divine faith enkindled in us by the
hd\ Spirit, the righteoiisness of Christ only may be ap-
prehendcd, and freely by the same faith, without any re-
spcct of oiir own works, whether antecedent or conse-
qiient, be imputed, made over, and givento us.

\ 3. To the end, thatin the ^r^^pkice, by this means
he might purify, and so alsojustify, man from the most
inward centre of the soul : even as man had by Satan
been infected and depraved thoroughly in all the powers
thereof. For without faith, it is impossible ever to go
so deep, or to search and cleanse the ground and cen-
tre both of good and evil in us.

§ 4. Secondly, our righteousness must proceed frora
faith only, because this is the work of God himself,
that so our righteousness may be the Operation of God
only ; not some external action, or hypocritical mask,
like that of the Pharisees, specious in outward appear-
ance, but not possessing the heart.

\ 5. Thirdly^ that our heart, soul and spirit, renounc-
ing their own human strength, upon which, through
the temptation of the devil, they relied by self-love, am-
bition, and pride, might solely depend upon Christ
alone, and upon his merit and satisfaction. Because
from this alone flows the free remission of all our sins :
Jesus Christ having for the sins of the whole world
abundantly satisficd, and reconciled the Father. And,

\ 6. Foiirthly, that the righteousness of Christ, by
faith, might be made ours. To this end verily by his
Word and Spirit, he produces faith in our heaits, that
thcreby we may become actually possessed of this ines-
timable treasure. For this isthe highest, unspeakable,
and inconccivable consolation, that our justice and right-
eousness is not that of some great heavenly potentate or
angel, but of Christ, and of God himself: for '* It is
God that justifieth." Whence, though one were guilty
of the sins of the whole world, yet the righteousness of
Clirist is, and ever shall be infinitely more extensive and
powerful. For verily, *'Jehovah is our righteousness,"
ns says ihe prophct. But do you think, that sin is raore

Chap. III. Of our Jmtification, 373'

powerful than the Lord Jehovah ? Has he not more than
paid the debt ? Would it be an insufficient satisfaction,
do you think, if insteadofa Shilling which youowe your
creditor, you shouid return ten thousand guineas ? But
such a price, and naany millions greater, is paid with the
blood of Christ ; which therefore St. Paul calls the blood
oj God ; and so great, so immense is the righteousness of
Christ, which is given us by faith ; that we are not hence
only justified, or made righteous by Christ, but are moreo-
ver righteousness itself in him, as the same apostle teaches.
§ 7. For even as it is not enough that a defiled infant
be washed, but it must moreover be vvrapped up in
clean linen : So Christ not only cleanscd us with his
blood, but he has likewise *'Clothed us with the gar-
ment of salvation, and covered us with the robe of right-
eousness:" Both which we have received from the
band of the Lord. And this garment is by the prophet
Isaiah called a priestly or holy apparel ; by David, the
beauty of holiness ; by St. John, ßne linen, clean and
ivhite^ 'which is the righteousness of saints ; by the proph-
et Arnos, mers of righteousness : by St. Paul, siipera-
bounding grace ; and the exceeding riches of his grace.
By all which is signified to us such and so immense
righteousness as is God himself, and which therefore
surpasses even human comprehension. For though
in the State of innocency, our first parents had a com-
plete righteousness in its kind, yet was it not so exu-
berant, nor such as we have in Christ. For this right-
eousness and holiness, which by faith he gives us, is
much more exceilent than that which Adam, though he
had not sinned, would have Icft us. Moreover, the
profound humility and obedience of Christ was far more
acceptable to God, than the innocence of Adam ; so that
a thousand such as Adam could not have equalized
Christ alone. For howeveiyie, had he continucd in the
State of innocence, woulcfliave left us an hereditary
righteousness, of which we shouid have been possess-
ed ; notwithstanding unspeakably greater and more ex-
ceilent is our Union with God in Christ, since he bein<T
made man, has so purified and exalted the human na

374 0/ the Foundatmi Book II.

ture in himself, that the primitive State of Adam is not
once to be compared with it.

\ 8. Für as unto the human nature he once assumed,
Christ remains eternally united ; so all believers do in
tlie same continue united to God, because Christ is
^vholly ours,as we also are wholly his. Whence it follows,
that whatpurity human nature has in his person attained,
the same purity before God has also the nature of each of
the faithful. And this will appear in the transformation
of our bodies at the last day, when " they shall be
fashioned like unto his glorious body." But even in
tdiis life, it is said of us upon the account of faith ; ** Be-
hold, thou art fair, my love : glorious, not having Spot
or wrinkle :" and " all glorious within, with clothing of
wrought gold." In a Word, our righteousness in
Christ is no less immense than God himself, and equal-
Iv unsearchable with him. Whence all creatures, find-
ing nothing that can be blamed in man, must stand as-
tonished, and cry out with admiration, " Who is he
that shall accuse or condemn the chosen ones of God,
\v hose righteousness is the Son of God himself?" And
this is that righteousness of faith upon which we stand
and rest, as on a rock impregnable, of which, we glory
in time and eternity, by which we are conquerors, and
triumph over sin, death, the devil and hell, by which we
trcad upon the lion and adder, and trample under foot
the young lion and the dragon.

\ 9. Fljthly, angels cannot, and much less can man
be the foundation of our righteousness. For neither
has an angcl died for us, nor was any of the angels
füund able to open the book of life when it was shut :
And inconstant is all the righteousness of men, which
being defiled bythe pollution ofsin, soon tumbles to the
ground ; for '' w hen the righteous turneth a\vay from his
righteousness, all his rigli|^usness that he hath done,
hhall not be remembered^ And therefore must our
righteousness be founded upon a better, yca, upon an
unmoveablc and etcrnal foundation, and must stand un-
shaken, " Tliough the mou;inains should dcpartand the
hillsbe removed ;" according to what is foretold by the
j>rophet Daniel, *' P>erlasting righteousness shall be

Chap. III. Of our Justificatmu 375

brought in ;" and by Isaiah, '* My salvation shallbefor-
ever, and my righteousness shall not be abolished. " Nor
surely can it be other, than a most excellent, eternal, and
infinite good, which a person most excellent and eternal, by
an immense and infinite satisfaction, has for us acquired.

§ 10. The Sixth cause why God will have our righ-
teousness to be apprehended by faith, is his truth and
promise, upon which faith rests and Stands firm, and by
which God has imputed righteousness to Abraham, and
all his faithful seed. Whence St. Paul argues, that our
righteousness must he of faith, that it might be by grace;
io the end that tlie promise might be sure, Upon this
promise therefore of grace, fulfilled in Christ, has God
established our righteousness and bliss, according to
what is asserted by the aposde writing to the Gaktians ;
•' Even as Abraham believed God, and it was account-
ed to him for righteousness. Know ye, therefore, that
they which are of faith, the same are the children of A-
braham. And the scripture foreseeing that God would
justify the heathen through faith, preached before the
gospel unto Abraham : In thee shall all nations be bles-
sed. So then they which be of faith, are blessed with
faithful Abraham. And thus grace and tmth came by
Jesus Christ." But,

§ 11. Seiienthly, God has made his grace, and the
merit of Christ, the basis of our righteousness, that
Christ alone might have the honour. In him only is
our help. Of our righteousness and salvation he is the
Beginning, the End, and the All, '* That every mouth
may be stopped," according to St. Paul. Or as the
same aposde says elsewhere ; *' By grace ye are saved,
through faith ; not of works, lest any man should boast."
But if our righteousness were of ourselves, and from our
own works and merits, then should there be no room
for grace, nor should we have occasion for mercy or
pardon of sin, for which every one that is holy prayeth.
Moreover, there should be no place for humility, nor
for the fear of God, neither would faith and prayer turn
to any effect : yea, we should have no need of a Medi-
ator, Redcemer, and Saviour. Christ had then died in
\ainj and it vvould lie on us, bv an exteraal and internal

376 The Fruits of Faith, Book II.

obedience, to fulfil the whole law. We should remain
under the curse, have fallen from grace, and lost Christ,
as St. Paul most strongly argues in his Episde to the
Galatians : So inconsistent is the doctrine of justification /
by works, in the sight of God, to the foundations of the
whole scripture of both testaments, and to true faith.

^ 12. In fine, that our salvation and righteousness is
established Lipon the grace of God, and the person and
office of Christ ; and that we \vere always in Christ
made righteous, good, holy, lively, blessed, and sons
and heirs of God ; also diat the righteousness of Christ
is ours, his goodness ours, his holiness ours ; his life
ours, his happiness ours, that lastly, the sonship and
heritage of Christ is ours, and so a whole Christ, both
according to his divine and human nature, is ours ; (for
God gives us a whole Christ for a 5aviour, that he may
be with his person, office, grace, glory, and blessedness,
entirely ours.) This, this verily is our only and highest
consolation, glory, praise, honour, charity, joy, peace
before God and all the angels and elect ; our highest
wisdom, strength, might, victory, triumph over sin,
death, the devil, hell, the world, and all enemies. For
which praise be to God, to all eternity ! Amen.

CHAP. IV.

That salutary Faith in the true Christian produces the various
Fruils of Righteousness, arising from the most inward Ground
of an Heart void of all Hypocrisy ; and therefore God himself,
by this same Ground, doth measure and value all outward
Works.

PHIL. i. 9, 10, W.'-^Thts I firaijf that ye may be sincere^ and with-
ojit offence^ tili the day of Christ ; being filled nvith the fruits of
righteousness^ nuhich are by Jesus Christ unto the glory and
praise of God.

^ 1. THE true Christian by faith in Christ, is not only
justified, but also made the temple and habitation of
Christ and the Üoly Spirit. For to this end is his
heart purificd of God by faith, that therein Christ may

Chap. IV. The Friiits of Faitlu 377

live and reign, naraely, his charity, his humility, and
his meekness. Tiierefore by Christ is the Holy Spirit
given to him, that he may create in hini a new hear't, being
endovved with a cheerfui and ready principle of action :
that, with a willingness and freedom of spirit, he aiay
do what is pleasing and acceptable to God. Which
new and holy obedience, is not of the law, or by com-
mandment ; but arises from a lively faith ; St. Paul
having rightly observed, that " the law is not made for a
righteous man ;" namely, to compel and slavishly con-
strain him ; however it be otherwise a most excellent
rille of ch: litian life. For true and living faith does all
things willingly and of its own accord ; it renews the
man, purifies the heart, joyfuUy loves his neighbour,
hopes and considers the future, prays, praises, confesses,
arid fears God. It is also patient, humble, merciful,
loving, meek, easy to be reconciled, compassionate,
peaceful ; readily forgives oifences, hungers and thirsts
after righteousness, embraces God with all his grace,
and Christ with all his merit, and the füll pardon of sins.

\ 2. These fruits of the Holy Spirit, together with
Christ indwelling by faith, whoever perceives not in
himself, let him humbly entreat God, and olfer up to
him prayers with tears and groans to obtain them.
But this I would not have understood, as if a Christian
in this life, could therefore attain to perfect holiness :
For even the holiest are still sensible of their infii mities,
as appears from the book of Psalms, and the Lord's
prayer itself. But as God would therefore have our
righteousness, by w^hich we please him, to be appre-
hended by faith» and has commanded it to be planted in
the most in ward ground of the heart, that it might not
be counterfeit and hypoCritical : so must all the fruits
of faith and righteousness spring out of the same centre
of the heart ; according to which God setsa value upon
them, and judges them either to be genuine, or false.

^3. But here again we do not assert the perfection of

a Christian life, but only require that a Christian should

walk in newness of life, approving himself by works far

removed from all hypocrisy and vanity. For it is by no

Z z

378 The Fruits of Fait/u Book IL

means possible, that in whoni the divine Spirit dwells*
thc holy fruits of righteousness and of the Spirit, enu-
mcratcd by St. Paul to the Galatians, should not be
found : and so that a good tree should not be knovvn by
its fruits, though they may not be perfect and angelical ;
but polluted often, and obscured by many imperfec-
tions. This however is most certain, that all hypocrisy
and insincerity is utterly to be banishcd hence : nor are
those fruits to proceed from any counteifeited form of
godlincss. I do not indeed deny, but that the Christian
religion may be compared to an hospital, or to an house
inhabited by sinners as well as saints : of whom the
greater part, like children, have not yet attained to go
alone ; but holding by the seats or walls, learn by de-
grees to walk : W hence it becomes necessary to " bear
one another's burdens," and never rashly to condemn
those ^^ ho are w eak Christians ; but to bear with them in
die spirit of meekness, to lead them again into the way,
and in our neighbour's infirmities to read our ovvn im-
perfections.

^ 4. But on the other band, it must still remain an
unshakcn truth, that Christians ought to make continual
advances, and daily wax stronger in Christ : that they
may not continue in a State of infancy, hovv difficult
soever it may be to mortify and conquer the flesh.
Moreover, they must study " Charity out of a pure
heart, and of a good conscience, and of faith unfeigned ;"
and have this in perpetual remembrance, that all outward
Performances are valued by God according to the in ward
Disposition of the heart. Wherefore if the hcart is good,
whatever you do, you may believe to be good: butif
evil, unclean, and perverse, then all your works in thc
sight of God are hateful and extremely evil. Such as
you are inwardly and in your heart, such are you ac-
counted before God ; and such are your prayers, your
frequenting of public worship, your giving of alms, and
yourreceiving the sacramcnt.

V 5. Whoever thercfore is desirous nicely to try him-
self, and his own faith, I would advise him to set thc
commandments of God, as by Christ himself interpreted,
before his eyes, and to learn by his own heart to judge

Chap. IV. The Fmits of Faith. 57»

of all his actions. By this means he shall clearly per-
ceive, if what he does, is acceptable or hateful to God,
and if he brings forth the genuine fruits of that inward
righteousness which is of faith. If for example you
find that you defile not your conscience with external
idolatry, in this surely you do well ; but yet I would
have you more strictly examine yourself whether you
also abhor all internal idols : Or, if you carry not se-
cretly about with you some inward idol, the object of
your adoration : if you are within, what outwardly you
pretend to be ; or if your heart be not set upon the
World, avarice, and pride : but if you find it to be the
contrary, it is piain, that the out ward work is of no ac-
count before God.

^ 6. In like manner you say, *' I praise God, I pray,
^and I give thanks to him with my mouth :" But you
> must consider whether inwardly and in your heart, you
perform the same : For if with your mouth you pray,
but blaspheme with your heart, you certainly take the
name of God in vain ; and trifling and vain surely are
all your prayers and praises.

^ 7. I keep the Sabbath, say you ; and therein youdo
well : But look on the inward disposition of your heart:
Do you therein internally celebrate the true Sabbath ?
Do you rest from evil thoughts and wicked desires ? Is
your heart, finally, devoted to God, and still from the
noise of the creatures, that God may operate in j^ou?
Do you frequent the church ? Well ! But see you carry
not with you the worm of arrogance and vanity, which
inw^ardly and secretly gnaws your conscience.

5 8. You perform external obedience : but does what
passes within your soul agree thereto ? do you all
things with a willing mind ? are you subject for wrath,
or for conscience ? Do you act from a principle of love,
or only out of fear ? If by this only you are constrained
to an external compliance, know, that your obedience is
hypocritical.

l 9. You defile not your hands with blood and slaugh-
ter, and may think you are free of the crime of murder.
But view your heart itself. For if anger burn therein,
anda flame flash out upon cur countenance, and break

380 The Friiits of Faith, Book II.

out into reproaches an4 curses, so that you say to your
brother, Racha.^nd. thoii fool ; then surely you are be-
come guilty of the jiidgment^ of the Councils and of ever-
lasting ßre, What therefore will it avail you that your
band isunpolluted, if your heart accuses you ofmurder?
that you slay not v\ ith your arm, if vvith your wrathful
gestures, and as a basilisk, with your eyes, you kill \our
neighbour? That you smite not with your sword, if
you brandish your most pernicious tongue against the
reputation and the life of another ? For in the heart abides
the murderer, the adulterer, the thief, or the liar ; the
wicked beast is there, the seat of pestilence is there ;
there are evil desires, and the root of all niischief ;
which pestilential worm of the heari, if it is not kiüed by
serious repentance, by true contrition and conversion,
and by faith, and the blood of Christ, it is imposbible
you can do so much as any one work acceptable to
God ; who judges and makes account of all ihings by
the disposition of the heart.

\ 10. Of this Christ himself gives us an example
from the sixth commandment, in the gospel, saying ;
*' If thou bring thy gift to the altar, and there remember-
estthat thy brother hath ought against thee ; leave there
thy gift before the altar, and go thy way, first be recon-
ciled to thy brother ;" otherwise it will not at all avail
you to pray, sacrifice, worship God, and take the sacra-
mcnts : yea, all these will be turned into sin, because
God regards only the heart. Hence also St. Paul com-
mands to *' lift up holy hands, without wrath and doubt-
ing." And St. Peter enjoins married persons to beware
of anger, and to dwell together in harmony, as heirs to-^
gether with the grace of life, *'That their prayers be
not hindered:" therefore our most dear Lord Jesus
swcctly exhorts ustobrotherly forgiveness and reconcJii-
ation, bv these three most weighty arguments which
here ensue.

\ 11. The ßrst is, *^Agree with thine adversary
quickly, whilst thou art in the way with him ;" that is,
w hilst you are on this side of eternity. For our life is
ir.dccd nothing eise but a perpetual travelling towards
fkatli and the grave, We are all but sojourners here,.

C H A P . IV. The Fruits of FaitK 381

and are seeking thcrefore another country, where when
we go hence we may be received. If in this life you are
not set at liberty from the bonds of wrath, you will re-
main a captive thereto, yea, to die devil, without hope
of deliverance.

5 12. The second2cc^xviftXi\. is : *' Lest at any time the
adversary deliver thee to the Judge." For itisaterri-
ble thing to be summoned to the judgment of God, and
beforethat most severe Judge to plead our cause against
an accusing adversa^^ For whatever is transacted,
agreed, and forgiven in this Hfe, is so also in the next.
Whence itis to be understood, howmuch God esteems
the love of our neighbour, since he permits it not to be
separated from the love of himself, and therefore refuses
to admit of our love, unless accompanied with that of
our neighbour. For why ! God is love itself, and
loves man as his ovvn soul.

^13. The third argument is : '' Lest thou be cast into
prison, whence thou canst not come out tili thou hast
paid the uttermost farthing." It isagreeable tothedivine
justice, so to deal with us, as we have done by our
neighbour, and *' with what measure we have meted
withal, to measure unto US again." Wherefore if \ou
refuse to forgive your brother, the judgment of God is
certain ; that in like manner no sin shall be pardoned
unto thee.

\ \^. You see now how the Son of God has, by an
example, taught you to make an estimate of external
works, by the internal disposition of the heart. Where-
fore learn in like manner thereby to judge of your own
christianity. But if you will say : '* I am baptized into
Christ, I have the pure word of God, I hear it, I re-
ceive that most venerable and august sacrament of the
Lord's-supper : I also believe and confess all the arti-
des of the Christian faith ; wherefore it cannot be but
that all my actions must please God : Also that I am a
Christian in very truth, and so of course am to be saved :
(For thus almost all at this day think, confini p.g tlieir
righteousness to those things now mentioned) I will not
deny, that you argue right ; but this also is to be con-
sidered, if your heart agrees with your profession : Fo!'

382 The Fruits of Fahh. Book IL

without this, all is mere trifling, and a hypocritical
miimmeiy. Look therefore into this, and learn to judge
of yourself by the inward State. You boast indeed, that
yoii are a Christian, but see if your hcart and actions
agree to that most sacred name : If the Spirit is in you,
the anointing, and the fruits demonstrating a true Chris-
tian : This, if wanting, from the very judgment of your
ovvn heart it foUows, that you are a false Christian,
You say, moreover, you are baptized ; and so indeed
you are ! but take a view of the heart itself, and see if
you also walk in newness of life, in continual repent-
ance and unwearied mortification of the old man ; if
you bring forth fruit answerable to the baptismal cove-
nant, and a new life once attained. You likewise say,
that you ha^'e the pure word of God, and hear it. This
is right : But look into your heart, and consider, if as
bodily food passes into flesh and blood, so the word is
converted into your life and spirit : If you have lived
according to its direction : If you are made better by
it : For if it is not so, whatever you do is in vain, as
cur Saviour sets forth by the similitude of leaven,
which leavcns the whole lump. Who plainly de-
clarcs that, " Not every one that saith, Lord, Lord,
shall enter into the kingdom of heaven ; but he that
doth the will of my Father which is in heaven."

<} 15. You believe you have done all, if with a Sin-
gular zeal you defend the purity of doctrine. And in-
(Iccd this is not inconsiderable : notwithstanding I
Avould have you more strictly examine, whether by the
purity of doctrine, you have attained to cleanness er pu-
rit}' of heart ? May we not find many rigid defenders of
the pure doctrine, who are yet füll of pride, bitterness,
covetousness and other vices ? The name of the Lord is a
pretext and cloak to their impiety.

§ 16. You affirm that you have been often present at
the holy supper, and therein you seem to glory as if all
A\ crc well done. And what then ? Search your own
heart, I beseech you. You have often been a partaker
of tbc fl(_sh and blood of Christ : Why then does the
flesh and blood of Adam li^'c and reign in you ? Should
not the life of Christ shinc forth in all your conversation ?

Chap. IV. 7he Fruits of Faith. 383

Should not his charity, meekness, and humility, appear
in you ? Or what advantage will accrue to you, if you
receive Christ in the sacrament, but deny him in your
life and manners ? Do you find by the use of the sacra-
ment, that you are converted into Christ ; according to
that sentence of St. Augustin, Thou shalt not lierily
ehange thyself into me^ but I will he changed into thee,

\ 17. You say, that you believe and confess all the
articles of faith. Very well ! have recourse to the touch-
stone of the heart. For that only is a true and steady
faith, which unites man with God, and God with man.
If these effects and signs are wanting, your faith then is
vain, and does not unite, but separates you further from
God. This I speak, however, not of the faith of the
weak, which oftentimes is not to be perceived: For
this faith, however feeble, and like the smoking fiax,
yet cleaves nevertheless to God, and brings forth fruit
even in infirmity itself. But I would have what I
here say, to be understood in general, of the trial and
fruits of faith. For if you believe in Christ, Christ also
must be in you, and live in you. If you believe that
Christ sufFered death for your sins, you yourseif must
also die to sin, and must leave the world, with all its
pride and covetousness. If this be not done, whatever
you affirm of your faith, all is but a vain imagination and
a delusion.

\ 18. If you say you believe that Christ was crucified
for the sins of the world, yourseif also must be crucified
to the world. This, if you neglect, neither are you a
living member of Christ united with him by faith. If
you believe that Christ has risen from the dead, you
must abide united to him your head, by rising spir-
itually from sin, or assuredly your boasting is vain. In
a Word : the nativity, cross, death, passion, resurrection
and ascension of Christ, must be also after a spiritual
and hidden manner transacted in you ; otherwise, what-
ever you may affirm of your failh, it will prove no bet-
ter than a vain and lifeless image of that which is true
and living. So if you affirm that you believe in the ho-
ly Spirit, he must of necessity dwell and reign in you,

3b4 The Po^ver oft he Word, BooiC II,

illiiminate aiidsanctify you. For *' As many as are lect
bv the spirit of God, they are die sons of God."

' y 19. And therefore, O Christians ! let your christian-
ity be not external, but internal ; nor let it dweil only
lipon vour lips, but in the most retired i2:round and cen-
tre of your heart, proceeding from a true, living, and op-
urating faith, and an unfeigned, internal, earnest, and
continual repentance. If this is wanting, all your religion
^vill be only counterfeit christianity ; you shall be able
to do nothing acceptable to God ; and whatever you
may do here, shall avail you nothing in that day, in
which God will judge of all things according to your
heart. But surely, O man! ifyou did rightly appre-
hend the impurity of your own heart, you must flee
without delay, to the fountain of salvation and divine
grace, thence you must drink and draw, you must pray,
knock, and cry, have mcrcy lipon nie ! This being done,
your lieart shall be healed, your sins covered, and your
transgressions forgiven.

CHAP. V.

THE POWER OF THE WORD OF GOD OPERATING IN.

MEN.

Shewing that it is not the Knowledge, er Hearing of God's
Word, which makes a true Christian ; but that he is a genu-
ine Christian, who represents it in his Life, and prays unto
God in Sincerity, that his Word, as the true Seed of God, may
be quickened, and bear Fruit in him.

wisD. vi. 18, 20. — The beginning of wisdoin^ is the desire of dis'
cililine ; and the care of dincifiüne is love ; and love is the keefi^
ing of her lanvs ; and the giving heed unto her laivs, is the assur-
ance of incorruption ; and incorrufition jnaketh ns near unto
God.

^ 1. THIS most excellcnt passage chalks out the way
by \\ hich v.c an ive at true wisdom, whereby we become
the friends of God : namely, if we from our heart re-
i)ent, and cndeavour to lead a life conformable to the

Chap. V. The Poiver of the Word. 385

Word of God. Such a life as this caanot but be attend-
ed vvith true Illumination, and an increase of all divine
gifts, yea, and a closer alliance to God himself, so as to
bemade '' partakers of the divine nature, havingescaped
the corruption which is in the world through lust.'*
An example of which we have in Enoch, the seventh
fronr Adam, who having " walked with God. was not,
för God took him."

\ 2. To such a life as this did David, with the ut-
most fervency of spirit, aspire ; proposing two nieans of
a holy life, incessant /^r^rydr, and the diligent study ofthe
"mord of God. And thus he expresses himself; ^'1 cri-
ed with my \\ hole heart, hear me, O Lord : I will keep
thy Statutes. I cried unto thee, save me ; and I shali
keepthy testimonies." Y^< which v/ords the holyproph-
et teacheshow important and dilficult it is, to lead a tru-
ly Christian life in actions and holy dispositions agrceci-
ble to God's w ord.

\ 3. For naturally flesh and bloodare enemies to holi-
ness of life. Our flesh is inconstant aad weak, and
ready to yield to the adverse party. The devil on all
occasions perpetually opposes our endeavours. And,
finally, multiplicity of evil examples, and the persecu-
tions of wicked men, are not wanting to stop the pro-
gress of the soul in the course it has entered upon.
Against these opposing evils, all the strength and pow-
ers of the soul are to be called up, after the example of
holy David, who cried unto God with his whole heart,
to enable him to lead a holy life, according to his word,
and to perforjTi all the divine will, that so he might con-
tinue in the favour of God once bestowed upon him.
Which surely should also be our chief care, preferable to
that of all worldly things whatever. For whosoever
has the favour of God, and the grace of our Lord Jesus
Christ, cannot be hurt by any worldly enmity or Oppo-
sition. Wherefore serious and fervent prayer is, as I
have said, the first step to a holy life. ^

\ 4. The second is by the royal prophet insinuated in
these words : "I prevented the dawning of the morning,
and cried ; I hoped in thy v. ord : Mirie eyes prevented
A A a

386 The Poiver ofthe Word. Book IL

ihe night watches, that I might meditate in thy word."
In w hich \\ ords are declared, as well the earnest study,
grcat love, and ardent afFection due to the word of God,
äs also the time best siiited for meditation therein, such
as is that ofthe morning. In this, as the faculties ofthe
mind are most vigorous, so they are most capable of
searching deeply into divine subjects. The truth of
which is most convincingly perceived, when the soul,
under spiritual temptation and sadness, as they that
watch for the morning, with %vaking eyeSy expects help
from God, hoping for consolation, and watching as a
sparrow ahne lipon the hoiise top, and a melancholy o'wl
hl the desert ; and finally, so weary with its groaning,
that it is almost even ready to expire.

V 5. And this is that exercise of the cross which is
peculiar to all the saints. He who is not enured to this
must needs know but very little of the word of God.
By this all the natural po^vers of our soul and life are baf-
fied, that God alone may become the strength of the
faithful ; and that by this same cross our carnal life be-
ing mortified, he only in us may live and diffuse the
quickening power of the word. And verily this one
thing all ought to endeavour ; to this should all our re-
ligion tend, that our life and actions may be agreeable
unto the word of God.

\ 6. This doctrine, therefore, I would have deeply
rooted in your mind ; namely, that not the knowledge or
hearing, but the doing of the word of God, demonstrates
a true Christian. The reason is because otherwise the
w ord of God is to us of no advantage. For this was not
therefore committed to writing, that it might be read and
known only, but that it might be reduced into practicc.
For even as a medicine can bring no relief to the patient,
which he only hears of, or looks upon with his eyes, but
refuses to use, just so the word which is given us of God
as a remedy, for the eure of our depraved nature, will
make no man the better, or restore him from death to
life, if he square not his conversation according to it.
But in Order to this, it is useful and necessar}^, earncstly
to cry to God night and da}' for gracc, that ^\•hat you are
tiuight in the word, you may be able to perform in your

Chap. V, The P(mer ofthe Word. 387

life and actions. What, I pray, does it advantage a crafts-
man, that he knows an art, and does not exercise it ?
Will he not, by his supine negligence, at length be re-
duced unto poverty ? So what will it avail you to know
the Word of God, and not to do it ? " That servant (says
our Saviour,) which knew his Lord's will, and pi epared
not himself, neither did according to his will, shall be
beaten with many stripes." And the apostle Peter makes
no scniple to affirm, that " it had been better for such
not to have known the way of righteousness, than after
they have known it, to tum from the holy command-
ment delivered unto them."

S 7. Moreover, as a father acknowledges him not for
his son, who in all things acts contrary to his will ; so
not words, but the life and actions demonstrate the sons
of God, according to that of our Saviour, *' If ye were
Abraham's children, ye would do the works of Abraham*
But now ye seek to kill me, — this did not Abraham. —
Ye are of your father the devil." Whence it manifestly
appears, that of his nature we partake, and his sons we
are, whose works w^e follow. What avails an unfruitful
tree, that to no purpose takes up room in a ground or
garden ? nothing : It is surely fit for nothing, but to be
cast into the fire, as is represented in the parable of the
harren fig-tree,

\ 8. As it would be deservedly accounted ridiculous,
and a sort of doating, to give unto a raven the name of a
swan, to which it has no manner of a similitude ; so if,
after considering the present lives of men, one should
call those of this age by the name of Christians, without
any regard to their life and manners ; might he not just-
ly be accused of egregious folly ? For by the actions
and Performances, not words, is a Christian life to be es-
timated, according to that of St. Paul, " For the king-
dom of God is not in word, but in power." But such
is the State of most men at this day, that those who make
the strongest pretences to the Christian name, act noth-
ing that becomes a Christian ; like those at Rome of old,
of whom Laurentius Valla, rcading these w ords of the
evangelical history, " Blessed are the mereiful, blessed

388 The Power of t he IVord, Book IL

are the peace makers," &c. said, '' Surely either these
words are not true, or \ve are not Christians.''

^ 9. There are certainly brüte creatures, not a few,
that surpass man in virtue. Thus the dove excels in
hamilessness ; the ant in industry ; the stork in the
careful nourishing her parents ; the crane in vigilance ;
the dog in love and fideUty ; the ox and ass in
knowledge of their master ; the sheep in meekness ;
the lion in generosity and clemency towards the weak-
er and smaller creatures ; the cock in cheerfulness ;
the serpent, finally, in wisdom : On the contrary, man
in his natural staie, outvies all the beasts in malice ; and
is more fierce than the wolf ; more crafty than the fox ;
more stately than the peacock ; more voracious than the
su'ine ; more pestilent than the viper ; more cruel, in
fine, than the bear. Whence the pharisees are by John
Baptist called, a generation of mpers : Herod, by our
Sax'ioiir, afox ; and St. Paul terms Nero a lion,

^10. Yea, these A'ices and mischiefs which go single
and unaccompanied in brutes, each species of which has
its peculiar, are oftentimes found altogether in one nat-
ural man. So that the human body is very significantly
called by the aposde Paul, the body of sin, as it vvere füll
and thoroughly polluted with all kind of sins. Not to
mention that there is no creature so pernicious, but that
it is still of some use, as foxes and wolves for instance,
\\\\\\ the skins and fürs of \\ hich men are secured from
the injuries of a rigorous season. But alas ! what good
is there to be found in a man abandoned to the conduct
of nature only ? " Every Imagination of the thoughts of
his hcart is only evil continually^?' as it is rcpresented in
Scriptare. He excrcises his reason to practise fraud,
corrupts his body uith pride and lust, and both inward-
ly and outwardly is so altogether dcpraved, that all his
mcmbers are the instruments of unrighteousness. Hence
it is, that in the sacred scriptures our nature is rcpresent-
ed and set before us in such ugly and foul colours.
'' There is none rightcous, no not one : There is none
ihat understandeth, there is none ihat secketh after God.
They are all gone out of the uay, thcy are together bc-
»"omc unprofitable ; there is none tl^»at doeth good, no not

Chap. V. The Poix)er ofthe Word, 389

one. Their throat is an open sepulchre ; with their
tongues they have used deceit, the poison of asps is lin-
der their lips. Whose mouth is füll of cursing and bit-
terness. Their feet are svvift to shed blood. Destruc-
tion and misery are in their ways : And the way of pcace
have they not known. There is no fear of God before
their eyes."

^11. ßehold here the deplorable image of the an i-
mal man ! ßehold here the aboniination that is natural
to US all ! teil me then whether a man can see the
kin,2:dom of God, unless he be born again from above ;
andaccording to that of St. Paul, *' be rene^ved in the
spirit of his mind : putting on the new man, vvhich
after God is created in righteousness, and true holi-
ness ?" And again, the same apostle says : *'But ye
have not so learned Christ, if so be that ye have heard
him, and have been taught by him, as the truth is in
Jesus." Yea, further he says : " They that areChrist's
have crucified the flesh with the affections and lusts."
Good God ! If those belong not to Christ, who mortify
not the members of unrighteousness, but live in the
pollutions of sin, then they must needs belong to the
devil, and be withoutall hopes ofthe heavenly kingdom,
who crucify not their own flesh. For whoever desires
to please God, must bccome a new creature in Christ,
'' In whom neither circumcision availeth any thing, nor
uncircumcision, but a new creature." And seeing it is
so, let this be our chief and only care, that we ma}^ daily
morc and more mortify sin in our raortal body, and be
members, not of Satan, but of Christ, Let us earnestly
endeavour, that the word of God may be fulfiiied arKl
quickened in us, and striving to render our life acceptable
to God, we may neverfall short of his grace, and so may
finaliy become vessels not of wrath, but of mercy.

^ 12. And therefore it is, that David, from the very
bottom of his heart, w ishes to lead a life holy, and con-
formable to the word of God : *' 1 cried, (sajs he) with
my whole heart ; hear me, O Lord : I will keep thy Stat-
utes." For seeing our conversion is from above only,
then must a holy life be needs obtained by continual
prayers and supplications. *^ Heal me, O Lord, (says

390 The Power ofthe Word. Book iL

the propnet Jeremiah) and I shall be healed ; save me,
and I shall be saved : for thou art my praise." And
Da^ id again : *^ I ciied unto thee, assist me, that I may
kcep diy testimonies." For certainly, sin and the
kingdom of the devil, are more powerful in man, than to
be conqiiered without the divine support and assistance,

^13. Let US thcrefore put far away from us all negli-
gence, and shaking oft' all remissness of mind ; let us ac-
qiiit ourselves not slothfuUy, but diligently, in a matter
of so great importance, as Da\'id hiniself further adds :
*' I preventcdthe dawning ofthe morning, and cried : I
hoped in thy word. Mine eyes prevented the night-
Matches, that I might meditate in thy word." And the
prophet Isaiah makes use of words most vvorthy our Ob-
servation : *' He wakeneth me morning by morning:
He Avakeneth mine ear to hear as the learned." To
which that of Solomon is not unlike : *' I sleep, but my
hcart waketh : It is the voice of my beloved that knock-
cth," andthelike.

^ 14. In which words, .besides other things, is insinuat-
ed the fatherly care and love of our God : seeing his
chief delight is, to be conversant with the sons of men,
to speak with them, and to instruct and teach them.
For which cause also he appointed his Son to be our
heavenly Teacher and School-master. And hither may
most conveniendy be referred that most illustrious exam-
ple of the child Jesus teaching in the temple, and re-
corded by St. Luke the evangelist. It is not to bc
thought, that this was performed by our Saviour, only
on account of the Je\\ ish temple, now destroyed ; but
let US rather belic^'e, that this was done on account of
the Christian church itself, which being the true and
heavenly Jerusalem, is only by his word and Spirit to be
taught and instructed. This was done also with regard
to our hearts, in \^ hich he will teach us, comfort us,
cnlighten us, and sanctify us ; in which, moreover, he
will pray, ask questions, answer them, and speak by
höh thoughts, devout meditations, and heavenly inspi-
rations : In which the doctrinal oliice of Christ consists.
Whence also he returns his mother these ^^^ords füll of
xonsolation : **How is it that ye sought me ? Wistye

Chap. vi. The üappiness of Man, ^c. 391

notthat Imustbe about my Father's Business ?" mean-
ing by bis Father's business, his vocation and office con-
ferred upon him by his Father. Which office even at
this present he performs at the right-hand of God, as
our true and only high-priest. But in the earth he dis-
charges it by his word ; by which also he preaches in-
wardly in our hearts, by means of the Holy Spirit and
his gracious illumination. And without this in ward
preaching of the word, the outward must needs provc
barren and ineffectual, according to that of the apostle
Paul : ** I have planted, Apollos watered, but God giv-
€th the increase. So then, neither is he that planteth
any thing, neither he that watereth, but God that giveth
the increase."

CHAP. VI.

THE HAPPINESS OF A SOUL UNITED WITH CHRIST.

Shewing that in Union with Christ by Faith consists the Hap-
piness and Perfection of Man. To which Man is so far froni
being able in the least to add, that by the Perverseness of his
Will, he rather hinders the Divine Grace ; Christ only
working all in us.

JOHN XV. 5. — Without me ye can do nothing.

5 1. AS man by defection from God, through ambi-
tion and self-love, was separated from him, and feil from
the perfection in which he was created ; so he must of
necessity return to that original tranquillity and happi-
ness, bv union with God : for therein the whole of hu-
man perfection consists. Therefore was it necessary,
that the Son of God should become man, that the hu-
man nature beingagain united to God, mightthereby be
restored to its primitive integrity and perfection. For
as the divine and human natures are personal!}^ united
in Christ, so should we all through grace be united to
him by faith ; that the exceeding corruption of our de-
praved nature, be rectified by the greatest and abound-
ing good. Hence the Son of God himself says : '* I

392 '"*^ The Happmess of Man is Book IL

will betroth thce iinto nie forever, in loving kindness
and in mercies." For since, as was now said, our nature
is inilctcd and corrupted by sin, which is the worst of
evils, it could not be amended and restored, bat by thc
ereatest good, which is God himself.

) 2. But as the union of the divine and human nature
in Christ is eternal, and can never be dissolved, inso-
much that even death itself could not break this bond
asundcr : So Christ, our liead, ought to be so united
with his believing members, that neither life nor death
niay be able to divorce them from him. Which also is,
bvthe prophet Hosea, declared (as before) in the person
of Christ: "I will, (says he,) betroth thee unto me
forever."

\ 3. This Union by faith is of the highest necessity,
because '' our iniquities have separated between us and
our God :" In ^^hich forlorn State we should remain
forc\'er, did not Christ by faith, take up his habitätion
and live in us. Moreover, we are not able to do any
i^ood, unless Christ work it in us ; according to that of
St. Paul : *' Not I, but the grace of God ;" and also that
of St. John : *' Without me ye can do nothing :" Which
last proceeds to illustrate the truth of what he had said
bv the most apposite similitude of a vine and vine-
brauch. Whence it naturally follows, that if at all, we
eithcr arc or do any good, it is altogether to be attributed
to God alone ; according to \\'hat is said by the prophet
Isaiah : " Thou also hast wrought all our works in us ;"
aiid by the prophet Hosea : " 1 am like a green fir-tree ;
from me is thy fruit found."

^ 4. Hcre now, O man ! consider what you are, and
what von can do : What have you been able to con-
tribute to your restoration and the rcnovation of your de-
praved nature? Surely, as you could not aiford any
help towards the gcneration, or nativity of your body,
nor create yourself ; so neither can you bring any as-
sistance tou'ards your new birth, or rcgeneration in the
spirit. You may, indeed, lose, damn, and dcstroy your-
self; but to rcnew, to restorc, to heal, to justify, and to
cnlivcn yourself, isa work entirely bcyond your strength.
Could vou at all conduce to thc incarnatiou of God *?

Chap. vi. Fro77i his Union ixfith Christ, 393

Nothing, verily. There is nothing therefore that yoii
can arrogate to yourself, or asCribe to your own power.
For the more a man is disposed to attribute any thing to
his own will, strength, and ability, the more efFectually
he obstructs the divine grace, and the repairing of his
corrupted nature. Let us then carefully remember, that
we must renounce our own strength, our own wisdom,
cur own will, and self-love, and, being thus altogeth-
cr resigned to God alone, suiFer his power to work
all things in us, so that nothing may in the least oppose
the will and Operations of the Lord.

J 5. For until it come to this pass, that your mind be
merely passive, or that you permit God to act all things
in you, O man, so that you purely suffer his Operation
and will, it is evident, that God is hindered by you, to
unite himself with your soul, to renew his image in you»
and to amend the pravity of corrupt nature. For our
own will, self-love, ambition, opinion of our own wisdom^
and whatever eise we arrogantly claim to ourselves, are
so many impedimcnts ; because of which, God cannot
consistently operate in us according to his own desire.
And as the human will corrupts a man still more and
more ; so the divine will does still more and more per-
fect, and restore him.

^ 6. Hence it is said by Bonaventure, that the highest
perfection of religion consists in forsaking our own ivilL
And by St. Augustin, If to lo'üe God is thegreatest good
of a man ; to loiie himself must needs be hisgreatest e^il.
And, if such is the nature of goody that it diffuseth and
communicateth itself of necessity selfloi^e must be a great
emlythat draweth unto itself both its own and the goods of
othersy and will not part %vith any of them. Of this even
Seneca himself was not ignorant, when he says ; that
only is an accession to mrtue, which is a subtraction from
thy own will. Also, unless thou departest from thyself
thou canst not approach unto God, who is abo'ue thee.

\ 7. Indeed our own will is nothing eise but defeetion

from God. Defeetion verily is easy, smooth, ready^

and pleasant : but the recovery from it, is bitter, trou-

blesome, and of extreme difficultv, vea, even beyond all

B B b

394 1'he Happmess of Man^ öfr. Book ll,

thc power of the creature. For man by his own strength
cannot return, nor yet help himself, whether in will or
in dced. The will is captive, and cur works dead.
Wherefore it is Christ alone that can give assistance, let
4t be in the beginning, progress, or end. And here he
lays before 11 s two means, the law 2iV\d\htgospd^ orre-
pentance and remission of sins. Through the law, in
the first place, you must die together with Christ, and
by true sorrow and brokenness of heart, sacrifice
your own will, become vile in your own eyes, and re-
sign up yourself wholly to Christ. This being done,
grace and forgiveness of sin is bestowed through the gos-
pel, and man that is dead, is raised up by faith,
Whence verily, it appears, that no man can by his own
strength convert and quicken himself. For it is of abso-
lute necessity, that he hate, deny, and lose himself, that he
be displeased with, and die to himself, and that his hope be
placed entirely in God alone, by whose grace he must live.
V 8. But this self-hatred, denial, and mortification,
is not an eßect of our own will and power, according to
that apostolical oracle : '' It is not of him that willeth,
nor of him that runneth, but of God that sheweth mercy."
It is God therefore who must operate all these things in
US by his grace, and the power of his Spirit. So that
our justification is not from any creature, but from God
alone, who^e work and gift it only is. For as to our-
selves, it is certain, thqt the most dangerous enemy any
man has, is himself; insomuch, that we have great rea-
son to suppiicate the Lord, to deliver and rescue us
from ourselves, to take from us what is ours, and to
give US the things that are his. For by our own strength,
we are not abie to do any good, if God himself, even
after conversion, do not work it in us. Who is it that
can give charity and the other graces, but he only who
is love itself ? It is certain therefore, that these things
are effectedby the help of Christ only, all human endeav-
ours being utterly vain. Now man in Christ is again
restored to that statc from whence he departed by the
transgression of Adam ; yea, and is exalted to a much
higher degree of dignity and happiness. Of which
more hereafter.

Chat. VII. The Difference bctween^ ^c.

\9b

CHAP. VII.

That to the right Understanding of the Nature of Spiritual Ren-
ovation, there is required the Knowledge of the Diflference be-
twixt the Old and the New Man.

ROM. vi. 6.— ifTtowzw^* this^ that our old man is crucißed ivith htm ;
that the body of ein might be destroyedi that henceforth v)e should
not serve sin,

^ 1. EVERY Christian is twofold, and in him is to
be foiind a twofold man, opposite the one to the other,
\vith their suitable Operations, as may plainly appear from
the foUowing table :

Adam, ^

Old man,

Out ward man,

Old birth,

Fiesh,

Nature,

Reason,

Darkness,

Tree of death,

Evil fruit,

Sin,

Damnation,

Death,

Old Jerusalem,

Kingdom of the devil,

Seed of the serpent,

Natural man,

Image of the eärthly.

Christ,

New Man.

In ward Man.

New Birth.

Spirit.

Grace.

Faith,

Light.

Tree of Life.

Good Fruit.

Righteousness.

Salvation,

Life.

New Jerusalem.

Kingdom of God.

Seed of God.

Spiritual Man,

Image of the heavenly

^ 2. The truth of this table, the scripture, as well as
cxperience, abundantly confirms. The former speaks
largely of the old and new, and of the inward and out-
ward man. See Eph. iv. 24. Col. iii. 9. 2 Cor. iv. 16.
It teaches also that the spirit of God is in us : Rom. viii.
JL 1 Cor. iii. 16. vi. 19. 2 Cor. v. 5. Eph. i. 13.
And likewise Christ, Gal. ü. 20. 2 Cor. xiii. 5. Y,k.

396 Oftke Diffcrence bet%veeji Book IL

perience moreover demonstrates the same. And hidi-
cr may be referred that struggling of the flesh and spirit,
from ^\ hich even die saints are not free, Rom. vii. 23,
and the difterent fruits of the flesh and spirit, enumera-
ted by St. Paul in his epistle to the Galatians, chap. v.
from verse 19, insomuch that this doctrine is beyond
controversy, and too certain to be questioned by any
Christian. For this is the hinge, as it were, and founda-
tion of all the scripture, and thereon depends the true
knowledge of man.

§ 3. Out of the same fountain issues true repentance,
or the death of Adam, and the life of Clirist in us. For
when Adam dies in us, then together with him dies
\\ hatever is derived from Adam ; the old and outward
man, the old birth, the flesh, nature, corrupt reason, dark-
ness, the tree of death, evil fruits, sin, death, damnation,
the scedof the serpent, the natural man, the earthly im-
age, the old Jerusalem, and the kingdom of the devil.
But when he is alive, then together with him lives also
and rcigns in us, the old man, and the carnal birth, with
the flesh, nature, darkness, and the whole train of evils
beforementioned, being all comprehended under the
kingdom of the devil. All which are under damnation,
and the curse everlasting.

\ 4. But if on the other hand, Christ lives in any one,
then verily together also with him, live and bear rule the
new and in^ard man, the new birth, the spirit, grace,
faith, light, the tree of life, good fruits, righteousness,
life, happiness, the seed of God, the spiritual man, the
heavenly imagc, the new Jerusalem, and the kingdom of
God. All \vhich belong to the divine blessing and
eternal salvatjon. And herein is all the difficulty,
namely, so to order it, that Christ the New Adam only,
and not the old Adam, may live and reign in a man.

^ 5. Hence therefore, it is necessary for a man to
watch, to fast, to pray, to fight, to strive, and as St. Paul
expresses it, " to examine andto prove himselfif Christ
bc in him ; to ^vork out his own salvation with fear and
trembling;" to walk through the strait gate and nar,
row way in Christ ; that is, to hate and deny himself, to
fQrsa,ke all and die unto sin. Which surelv is not to be

Ch Ar. VIL The Old and the Ne^v Maiu 397

done, as the nice and delicate persons of this age may
imagine, by any careless and slight application of mind,
but with in ward and profound sorrow, contrition, and
wailing, with groans and tears not to be expressed by
words ; as the royal psalmist often witnesses. This
the apostle Paul terms ^' crucifyingof the flesh, with the
afFections and lusts." This when it is once attained to
by a man, then in him verily Christ lives, reigns, and
conquers, and he reciprocally in Christ by faith ; suitably
to that of St. John, ** This is the victory that overcom-
eth the world, even our faith.''

5 6. Now seeing the world which you are to fight
against, is not without you, but \\ithia you, it follows
that it is to be conquered also not without, but within
you. For whatis the world, but " the lust of the flesh,
the lust of the eyes, and thepride of life?" Which as
they are in you, so in you they are to be subdued, that
hence you may w orthily bear the name and character of
a true child of God. '^ For whatsoever is born of God,
overcometh the world." Thus you shall indeed be-
come a child of light, a member and sheep of Christ,
and the temple of the Holy Ghost ; and shall be as a
good tree, that willingly (without law and constraint)
yea, with joy, love, and pieasure, brings forth good
fruits.

5 7. But if you live in Adam, and Adam li\e in you,
then are you not a son of God, nor begotten of God.
For seeing you are overcome by the \v orld, and the
prince of this world, his pride, ambition, and self-love
which rules in you, you are on this very account to be
numbered amongst the children of the devil. " For as
many as are led by the Spirit of God, they are the sons
of God." And on the contrary, as many as are led by
Satan, or by the spirit of the devil, they likewise are his
children ; yea, they are very members of the devil, sons
of darkness, an habitation of unclean spirits, a cursed
Babylon, füll of impure and of abominable beasts and
vermin, prefigured by the ancient prophets ; but partic»
ularly by the prophet Ezekiel, who, being brought m
spirit unto the temple at Jerusalem, saw amongst others,
two things most rcmarkable : and Ist, Every form ol

398 Of thc Difference between Book IL

creepinp" things, and abominable beasts, as also all the
idolsaiulabominationsof the house of Israel portrayed
lipon thc ^^•all round about. And 2dly, which was
much more detestable, Sevcnty men of the eiders of
thc house of Israel, paying their adorations to these m-
agcs and beasts, with incense and sacrifices."

^ 8. Behold here the reprcsentation of yourold Adam-
ical, brutish, and bcastly heart ! Into this temple of
your heart, if you ^^•ill be pleased to enter, you will siire-
ly find therein vastnumbers of foul, detestable creatures,
inniges, and idols, fashioned and represented by the im-
pure thoughts in the carnal mind, imagination, and
mcmory. Moreover, (and which is yet by far a greater
abomination) \\'hereas these idols and execrable things,
should be utterly banished from the heart ; and this de-
testable evil, whereby man is made the habitation of un-
clean and pestilential vermin, which he long ago ought
to have destroyed by repentance, and killed by mortifica-
tion of the flcsh, should be lamented with most bitter
tears ; you will, on the contrary, perceive, that you love
these serpents, that you adore these vile monsters, and
dclight in them ; and but little regard all the wliile, that
Christ by these abominations be thrown out of you, and
banished from your heart ; and you by this means be
deprived of the suprcm.e and eternal good, losing the
Holy Spirit with all his inestimable gifts.

^ 9. Miserable, unspeakably miserable, surely are
you» who can be cxceedingly grieved, if you but fall in-
to any out^^'ard tr(3ublc, or lose any thing in the world
that is dear unto you ! With what stupidity therefore of
mind are vou possest, who are not at all afflicted v.ith the
loss you have sustained even of Christ himself, and ^^'ith
thc deplorable State of your soul and body, which both
are now become, alas ! a habitation of malignant spirits ?
And hence, if you but seriously consider, you shall soon
Tinderstand, ^^'hat Adam, and what Christ is ; as also how
thcy are and live in us. Hither also we may refer the
following observations :

^ 10. First : In Adam we are all naturally equal, nor
is one better than anothcr ; seeing wc are all, both as to
body and soul, equally polluted and corrupted ; both

CflAP. VIL The Old and the Nev) Man. S99

je WS and Gentiles. Hence also it is most true, that in
the sight of God, no man is better than the most profli-
gate criminal. For though the wickedness vvhich is
natural to all, does not equally in all put forth and break
out into works ; yet God judges all men by the invvard
State of the heart, the poisoned fountain of sin. Neither is
there any sin so horrid and vile, vvhich man by nature
would not be guilty of, were he not restrained by divine
grace. For by the bent of our nature we are only inclined to
pollute ourselves withall manner of wickedness : which
iiitlination, if it be not always attended with the externai
effect itself, it is whoUy to be attributed to the grace of
God, and not to any strength of ours, or human precau-
tiön whatever. This consideration should excite us to
humility and an unfeigned fear of God, restraining us at
the same time from rashiy despising our neighbour, lesi,
by reflectingon others, we split ourselves upon the dan-
gerous rockofcarnal presumption.

^11. Secondly : It is convenient to observe, that as
in Adam, and by nature, we all are equal, without any
difference, as to the corruption of nature ; so by Christ
also we are all made equally just and holy, no man re-
ceivingfor himselfany prerogative ofpeculiar righteous-
ness, in the sight of God- For since Christ is our per-
fection, our wisdom, righteousness, sanctiücation and
redemption, we, who.in Adam are alike, are alike also
in Christ. For as in Adam by nature, we all are one
man and one body, infected with the highest contagion
of corruption and disobedience : So all the faithful are
as one man in Christ, and resemble one body completely
purilied and sanctified by faith, and the blood of
Christ.

^ 12. Which doctrine, as I have already said, is a
remedy against spiritual pride, that none may account
himself better in the sight of God than others, however
haply he may be endowed with greater gifts ; which are
no less of pure grace bestowed on him, than even right-
eousness and salvation itself. Upon this principle of
pure grace, be careful to fix your meditation : Which
if you do, then this same grace shall protect you against

400 Mothes to Repentance. Book IL

the dangcrous snares of pride and arrogance : And as
on the one hand, it will convince you of your own
misery and povcrty in spirit ; so on the other, it will give
vou a niost lively discovery of Christ, and of the exceed-
ing riches of grace, through him derived to mankind.

CHAP. VIII.

Cod most affectionately invites to Repentance ; which is by n*.
Means to be neglected or delayed.

LUKE XV. 10. — Likeiüise I say unto you, there is joy in the fireaence
of the angels of God, over one sinner that refienteth,

\ 1. God, who is of infinite mercy, that he might the
better soften our hard and stony hearts, and turn them
froni the world, ourselves, and the devil, unto himself ;
has in his word variously represented and set before our
ejes man's conversion and repentance.

\ 2. Amongst other ways of setting it home upon Us,
these two parables of the lost sheep and the lost son, are
cxceedingly remarkable, and so abounding in consola-
tion, that without tears it is scarcely possible seriously
to think upon them. For therein our Saviour lays down
a most lively description of three diiFerent hearts. Of
which ^\\^ßrst is the impenitent heart of a sinner. The
3CCond, the contrite heart of a penitent. The third^ the
heart of God yearning with paternal afFection.

^) 3. The ßrst he describcs under the similitude of a
degenerate son, wastefully spending his substance and
inhcritiince, and at last reduced to such necessity, as to
wish, that he could with the swine be looked after, ready
:o fiU his belly with husks. By this figure, all mankind
in their natural State are represented ; who, as so many
iiagitious sons, and most grievous sinners, have squan-
dered away the heavenly inheritance, by all manner of
wickedness ; thatis, making shipwreck of righteousness,
hoüncss, innoccncc, and the most beautiful image of

Chap. VIII. Motives to Repentance, 401

God, in which they were created, are by their own fault,
l^ecome the bondslaves of sin, of the devil, and death:
And to complete their miseiy, finding no reiief, rest^ or
comfort, in any human Performances and laws, (which
ans wer to the husks in the parable) must of necessity
perish by a famine never to have an end, unless they
have recourse to the grace of their heavenly Father.

§ 4. The second heart, which is that of a repenting and
grieving sinncr, is set forth in these words : " How
many hired servants of my father, have bread enough,
and to spare, and I perish with hunger? I will arise,
and go to my father, and will say unto him, Father, I
have sinned against Heaven, and before thee, and am no
more worthy to be calied thy son.'' In which account
we have a most liveiy description of repentance. For
by his Coming to himself, contrition of spirit is signified ;
when man reflLCts upon his own misery, and considers
how of a son of God, he is beco'me a beast, an unclean
swine, a man void of reason, brutish, earthly, and
sensual: And afterwards, mindful of his original, he
turns his thoughts upon his Father ; and repenting and
acknowledging his ofFences, hc says : " Father, I have
sinned against heaven and before thee," offending both
God and man. Which straightway he conürms by his
disdaining and contemning himself, which he thus ex-
presses : " And am no more worthy to be calied thy
son." Moreover, faith, the other part of repentance, is
represented to us, when it is said, that tlie son arose, and
took confidence to come to his Father, with a firm per-
suasion, that his FatFier would entertain him, if not as a
son, yet as one of his hired servants: For he says, *'I
am no more worthy to be calied thy son, make me as
one of thy hired servants." Which plainly shevvs the
strong hope he had entertained, that his Father would
yieldto his entreaties, and receive him into his favour at
last.

\ 5. And now I come to the delineation of a paternal
heart,

C c c

402 Mothes to Repentance, Book IL

* *' When he was yet a great way ofF, his Father saw
him." Behold the preventing mercy of cur heavenly
Father, vieuing a degenerate son with the ravishing
gkince of his niost lovely eyes.

f " And was moved with compassion :" Hereby is
represented his mercy waiting to be gracious.

X '' And ran, and feil on his neck :" Here is mercy
receivi ng into favour.

^ "And kissed him :" This exhibits mercy admin-
istering consolation.

II " Bring forth the best robe, and put it on him;'*
This has relation to Christ, and points out his gratuitous
righteousness, and justifying mercy.

^[ * ^ And put a ring on his hand. ' ' Hereby is signified
the holy Spirit, the earnest of the inheritance, the pledge
of sons'hip, the seal of his intimate favour and union, and
represents to us espousing mercy.

** '' And shoes on his feet :'' thatdenote a new and
holv life in Christ, by the divine power and the grace of
the holy Spirit : which are the peculiar effects of con-
firming mercy.

tt *' Bring hither the fatted calf :" by this feast is
represented the joy of the angels, or enlivening, rejoic-
ing, and crowning mercy, described by the holy psalm-
ist, and the prophet Isaiah.

^ 6. Now, how weighty arguments are these of the
divine goodness, inviting us to repentance ? Go then,
and let us consider diligently some of the inducements
to repentance. Of these the principal are seven :

1. The boundlcss mercy of God.

2. The grace and inestimable merit of Christ.

3. The dreadful threatenings and punishment.

4. Death.

5. The last judgment.

6. Hell torments.

7. Evcrlasting joy.

* Prajveniens misericorclia. f Expectans misericordia. \ Sus-
cipiens misericordia. § (-onsolans misericordia. || Justificans
misericordia. II Annulus Filialitatis, vtoko-lxi ; despondens mi-
sericordia. •* Confirmaiis misericordia. ft Convivium 8c gau-
dium Angelorum. Vivificans> l«tificans £c coronans misericordia.

Chap. VIII. Mothes to Repentance, 403

1. The mercy of God.

^ 7. Deut. iv. 29 : '' But if thou shalt seek the Lord
thy God, dioii shalt find him, if thou seek him withall
thine heart, and with all thy soul : when thou art in
tribulation, and all these things are come upon thee ;
even in the latter days, if thou turn to the Lord thy God,
and shalt be obedient unto his voice (for the Lord thy
God is a merciful God) he will not forsake thee, neith-
er destroy thee, nor forget the covenant of thy fathers,
which he swear unto them." What a tender afFection
of a father's heart have we here presented to us ! and
how just is it, and reasonable, that it should move us
to repentance ! for how numerous and great soever are
cur sins, greater still is the mercy of the Lord ; accord-
ing to that of the royal psalmist : " With the Lord
there is mercy ; and with him is plenteous redemp-
tion." And again : *' According unto the multitude of
thy tender mercies, blot out my transgressions. "

§ 8. Nor are sins so filthy and abomiiiable, but God
can make them whiter than snow. " Though your sins
be as scarlet, they shall be as white as snow," says the
prophet Isaiah. And the psalmist : " Purge me with
hyssop, and I shall be clean : wash me, and I shall be
whiter than snow." Neither are they so various and
manifold, but that they are surpassed by the riches of
the divine grace, according to the apostle Paul : " In
whom we have redemption through his blood, the for-
giveness of sins ; according to the riches of his grace."
And what we have in Exodus : " The Lord, the Lord
God, merciful and gracious, long-suffering, and abund-
ant in goodness and truth ; forgiving iniquity, and
transgression, and sin." Nor yet are they so strong
and powerful, but God can extinguish them, and throw
them into the depth of the sea, as he did Pharaoh with
all his army, suitably to the prophet Micah. Nor, final-
ly, are they so deadly and pestilential, but God can
heal them, as in the prophecy of Ezekiel : '' The wick-
ed shall not fall by his wickedness in the day that he
turneth from it."

404 Mothcs to Repentance, Book TL

2. The grace of Christ.

^ 9. How kindly and lovingly Christ Jesus receives
sinners, he shews himself in the gospelofSt. Matthew :
*' They that bc whole, (says he) need not a physician,
but they that are sick. For I am not come to call the
righteous, but sinners to repentance." And in that of
St. Luke : *' For the Son of man is come to seekand to
save that \Ahich Mas lost." Of this gracious bounty
of our Saviour have the prophets prophesied. ** Wo
be to the shepherds of Israel, (says the prophet Ezekiel,)
who ha^e not sought that which Mas lost : but with
forcc and ^ith cruelty, have ye ruled over them. And
they Mere scattered, because there was no shepherd.
Behold I, even I, ^ill both search my sheep, and seek
them out. As a shepherd seeketh out his flock, in the
day that he is among his sheep that are scattered. I
will seek that which was lost, and bring again that
w hich was driven aw ay, and w ill bind up that \\ hich was
broken, and Vill strengthen that which was sick."
And the prophet Isaiah says : *' He shall feed his flock
like a shepherd ; he shall gather the lambs with his arm,
and carry them in his bosom."

\ 10. Nor shoüld the gracious nature of Christ only
move you to repentance, but more especially his extreme
sorrow and most inncccnt blood shed for you. Consid-
er, I beseech you, that he laid down his life, not for
heaven or earth, but for your own soul. Wherefore
then do you not cease by your impenitency, so shame-
fuUy to squander away so great and valuable a treasure '?
Remember that you could not have been redeemed by
any other price than the precious blood of Christ. Why
then should you not endeavour, with the grcatest care,
that you i'all not short ol a redcn.ption of so inestimable
a \ alue ? Call to mind, that Christ lias delivered you
from the world, sin, and the de\ il ; which therefore
you should no longer desire to ser\ e. Assure yourself,
that w iihout repentance, the merit of Christ w ill aA ail
you nothing, " who trr.mplest under foot his blcod, and
dost despite unto the Spirit of grace." Think, finally,
how shai p and crucl sufibrir.gs your Saviour underw ent
on your account ! How he Mept, sorrowed, tiembled,

Chap. VIIL Motives to Repentance. 405

and greatly feared ; how grievously "■ he was wcunded
for OLir tiansgresbions," and, at last, as a worm and
curse, did hang lipon a tree.* O most sad sighl, and
deplorable min or of repcntance.

3. Threats of temporal punishment,

§ 11. *'God judgeththe righteous, (saidi the psalm-
ist) and God is angry with the wicked every day. If
he turn not, he will whet his sword : he hath bent liis
bow, and made it leady : He hath also prepared for him
the instruments of dealh : He oidaineth his arrows
against the persecutors." This wrath and revenge, no
man certainly will ever be able to escape, as says the
prophet Arnos : " He that fleeth of them shail not be
delivered. Though they ciimb up to heaven, thcnce
will I bring them down. And though they be hid from
my sight in the bottom of the sea, thence \vill I command
the serpent, and he shali bite them. Behold the eyes
of the Lord God are upon the sinful kingdom, and I
will destroy it from oif the face of the earth." " Their
blood shall be poured out as dust, (saith Zephaniah)
and their fiesh as the dun.o^. Neither their silver, nor
their gold, shall be able to deiiver them in the day of
the Lord's wrath ; but the whole land shall be devoured
by the fire of his jealousy. " Which dreadful threatenings
should av» aken us into an unfeigned sense of repentance ;
this being the only means, to prevent the impending
desolation of the earth, and the total destruction of na-
tions and cities, as is evident in Nineveh, and by that of
the prophet Jeremiah : *' At what instant I shall speak
concerning a nation, and concerning a kingdom, to pluck
up, and to pull down, and to destroy it : If that nation
against whom I have pronounced, turn from their evil,
I will re[>ent of the evil that I thought to do unto them."
4. The ßrst death,

\ 12. For this reason has God concealed the time
of our death from us, tliat thereby we may be kept in
a daily and uninterrupted practice of repentance, as
not kno^\ ing but every day may be our last. The whole
life of man is gi\en him for repentance, says St. Bernard.
And this repentance is nothing eise buta daily cross and
■* O tristissimum spectaculum, & miserandum pccnitentix speculum-

406 Motives to Repentance, Book IL

tribulation ; as is represented by the Psalmist, saying,
*' I am ready to halt, and my sorrow is continually be-
fore me." God, who has promised grace to the peni-
tent, has not promised to sinners another day to repent
in. " It is appointed unto men once to die ; but after
this the judgment." Think upon thy latter end, says the
son of Sirach, andthou shalt neijer be guilty oj imlful sin:
For such as God shall find you to be, as such will he
judge you. Wherefore so live, as you would wish to
have done when you come to die. Revolve seriously in
your mind, where they now are, who but a few years be-
fore, \vasted their life with lust and vanit}% and being
unwilHng to be reaboned out of the pursuit of w-'orldly
pleasure, freely enjoyed, the good thingsthat are present,
as the lot and portion of their happiness ? Certainly, they
are now all gone to their own place, where they wait for
the publicaiion of their last sentence : Wherefore
*' Come out of Babylon, my people, that ye be not par-
takers of her sins, and that ye receive not of her plagues.'^
5. The last jiidgment,
§ 1 3. After death there is neither place nor time for re-
pentance. It is here in this w orld, where life forever is
either lost or gained. Those that repent betimes shall
not be condemned in judgment : But those that w^ill not
be argued out of the confident dream of their good State,
sliall at last be thunderstruck with that dreadful sentence,
" Depait from me, ye cursed, into everlasting fire:"
*' Behold therefore, now is the accepted time : ßehold,
now is the day of Salvation !" VVhich will be followed
by the day of judgment in the other world. *' To day
therefore, if ye will hear his voice, harden not your
heart, as in the provocation, lest 1 sw^ear in my wrath,
that you shall not enter into my rest. We must all ap-
pear, says St. Paul, before the judgment seat of Christ,
that every one may receive the things done in his body,
whether it be good or bad." Those now w ho seriously
repent, *' their sins shall be covered, and they shall no
more be mentioned unto him," as the prophet Ezekiel
dcclarcs. Lay hold, therefore, on the tender of mercy
betimes, and confess your sins, O man, that they may
be blotted out.

Chap. VIIL Mothes to Repentance, 407

6. The second death,

14. With this life, the time of the gracious Visitation
of God expires. It will then be heard : *' Son, remem-
ber that thou in thy life time receivedst thy good
things." Now life is past, and gone, and expired, and
you are now dead, indeed, viz. dead unto God forever,
to whom you refused to live in time. A sad and unhap-
py change for a man, whereby for a handful of transitory
vanity, the light of God-s countenance is lost forever !
For how^ should the dead enjoy the goodness of God
which they disdained whilst they were alive ? And how
should they there taste of God's love, to which they
have been so great strangers here ? Remember there-
fore, that here only is time for mercy, and the hour of
Visitation for repentance ; whereas there the damned
shall so die, as notwithstanding always to live ; and they
shall so live, as yet to die eternally. All the senses
shall there sufFer the pains of most exquisite torment.
The sight shall be punished with most horrible dark-
ness : The ears with howling and gnashing of teeth :
The smelling wdth stench of fire and brimstone : The
taste with the bitterness of gall, and of a constant death ;
and finally, the touch with the sense of tortures without
end, or any the least prospect of redress.
7. Everlasüng happiness.

\ 15. Is it nota madness to prefer a perishing pleas-
ure before eternal joy, and the glorious presence of God ?
Now none shall enter into this, but he who has washed
himself in the salutary tearsof a penitent faith, and
" made white his robes in the blood of the Lamb : For
without are dogs, and sorcerers, and whoremongers, and
murtherers, and idolaters, and whosoever loveth and
maketh alie." None ofthose, who, here being invited
to the feast of Christ, and refused to come, " shall taste
of his supper." Thehighest joy, and consequently the
whole reward of eternal life, will be the beatifie vision
of God. ''Again, (says Christ) you shall see me, and
your heart shall rejoice ; and your joy no man taketh
from you." And this sight of the face of God, is the
joy of the angels themselves, their life, their bread, and
their food invisible, by w^hich they are sustained.

408 Tfic Natur e^ Männer^ Book II.

Hence Raphael the angel speaking to Tobit ; / eat,
savs hc, 'umsiblc meat and dnnk, that cannot besecnby
7]wn. Biit as this visioii of the glorious coimtenance of
God gives the most transcendent satisfliction ; so to be
banished from it, is to suÖer the greatest, the most in-
tolerable, and the most exquisite torment.

CHAP. IX.

What Repentance is ; how to be performed, andhow the Divine
Goodness invites us thereto.

TOEL ii. 12, 13. — Turn ye even to me 'u^ith all your heart^ and with
fastivg, and witli lueeping, aJid with mourning. And rend your
heart^ and not your garments^ and turn unto the Lord your God :
For he is gracious and merciful, slow to anger^ and of greaC
kindnessj and repenteth him of the evtl.

\ 1. THE Lord, whose mercy is infinite, will by no
means seek oiir destruction, biit our life and salvation.
He only best knovvs the WTetched and deplorable coadi-
tion \\e are fallen into by sin ; and is at the same time
greatly desirous to secure the interest of our soul, by
reclaiining us from so dangerous a State. It is for this
reason, he so earnestly invites and allures the soul to a
sincere and unfeigned repentance ; this being the only
and never-flüling means of our helpand safety.

\ 2. Sometimes he is pleased to stir us up by most
djeadful thrcatenings : " Behold, (says he) by the prophet
Jeremiah, I will bring evil upon this people ; because
thcy have not hcarkened imto my vrords, nor to my law,
but rcjected it.'' Again : '' And now^ because ye have
done all these works, saith the Lord, and I spoke unto
you, rislng up early and speaking, but ye heard not.
Thereibre will I cast you out of my sight." Which
drcadful commination, and denunciation of both tempo-
ral and etcrnal evils, should strike fear and terror into
US. For the threatening of God is not an empty voice,
or a sound that vanishcs away into nothing, but is ac-
companicd ^^ ith most powcrful effccts, and a consuming

Chap. IX. And Causes of Repcntance, 409

wrath, in which due time will be made manifest, and
which at this time vv e already feel to our too, too sad
experience ; wherein miseries and calamities, like a
flood, seem to carry all before them. And these will
undoubtedly multiply upon us, and exert themselves
with the utmost fierceness at last, if not prevented by a
timely and sincere repentance. Thus the wrath of God
shall be pom^edforth in wars, famines, pestilence, fire,
and inundations, tili he has undone and destroyed
at length our very foundations, as he once did to the city
of Jerusalem.

\ 3. But if the denunciation of the wrath and judg-
ment of God cannot prevail upon us, yet his most
bountiful grace, attended with atrain of so many endear-
ing circumstances and marks of love, ought to melt down
our hearts, and to mollify them into true repentance and
reciprocal returns of love. For thus speaks the Lord
by the prophet Jeremiah : '* Return thou backsliding
Israel, and I will not cause mine anger to fall upon you :
For I am merciful, saith the Lord, and I will not keep
anger forever. Only acknowledge thine iniquity, that
thou hast transgressed against the Lord thy God." In
which words^God makes a most ready oiFer of his grace,
entreats and adjures us to return to hiniself, being v/illing
to accept repentance for sins ; according to that of the
wiseman : But thou, mastering thy power, jiidgest with
equity, and orderest us with great füi)our, and hast made
thy children to be of good hope, that thou givest repentance
for sins.

§ 4. Which passage, as it is exactly parallel to the
former ; so it plainiy evinces, that God, by his grace,
mercy, patience, bounty, and clemency, invites us to re-
pentance. But chiefly three things contained in these
places deserve our particular Observation : L The nature
of repentance, or what it is to repent ; namely, to turn
unto the Lord. 2. The manner, how repentance is to be
worked out, viz. By fasti?ig^ weeping, and mourning. 3,
The motive to repentance, which is the paternal goodness
of God : For I am mercijul. As to the first, we are to
know, that to repent, is nothing eise, but from the law^ of
D D d

410 7he Natur e^ Männer^ Book II.

God to acUnowledge the natural blindness, original cor-
ruption, and detestable impurity fostering witliin us ; and
to account this as the very source and fountain of all sin,
whcrebv we depart from God, the supreme and eternal
good, and deserve, besides various temporal punish-
incnts, infiictcd on obstinate sinners, his everlasting
wrath in the inextinguishable flames of hell.

\ 5. These things seriously called to mind, will prove
as many monitors, to lament, and from the bottom of
our hcart, to bewail the deplorable crookedness of our
nature ; and this not from any fear of the deserved
punishment, but from an inv\'ard sense of the heinousness
of the many provocations ofFered to so merciful a Father.
This being done, we may then raise again, through the
gospel, our drooping soul, and with a well-grounded
^ith, rely on the iavour of God, and sure remission of
sins promised in Christ Jesus ; which will needs be at-
tended with a serious amendment of life, a constant pu-
rification of our hearts by faith, a mortification of our
evil desires, a conquering our rebellious and disobedient
spirit, a renouncing our own will, opposite to thatof God,
and in a word, with a new life acceptable unto God,
which in Christ, will bring forth fruit worthy of repent-
ance ; suitably to what God enjoins by the prophet :
" Wash ye, make you clean ; put away the evil of your
doings from before mine eyes ; cease to do evil, learn to
do well : Though your sins be as scarlet they shall be as
white as snow."

\ 6. But here, here is the difficulty ! For these
things are much easier to be said, than reduced into
practicc, which proceeds from hence ; that hardly any
body will go about so weighty a work in good earnest,
and search into the very original cause of the many dis-
orders obvious in his life and conduct. Almost every
one flatters himself into a confident opinion of his good-
ness and piety, and cherishes the aftections of his old
man, under some empty shew of godliness. Alas ! how
few is there now, that care to see their heart in its native
uglincss and dcpravity, and to be made sensible of that
vein of ill-i^alure which runs through all, and even their
best and most shining actions. People are now a-days

Chap. IX. And Games of Repentance. 411

too well pleased with theniselves, and do not like to be
over-nice and scrupulous in religion. They are not at
all suspicious of any false stepthey might be liketotake
in so important a matter, nor will they have the inward
sore of corruption touched too closely. And this is the
reason that Christ himself, together v. ith the gracc of God,
lodged in and manifested by him, is so little regarded in
these our unhappy days.

\ 7. But the prophet is certainly of another mind,
when he charges us, to *' turn unto God with all our
heart, with fasting, with weeping, and with mourning ;"
thereby intimating, that we are tiirned away from God,
having ^' forsaken the fountain of living waters ;" and
now no ways able to attain unto life and happiness again,
iinless we return unto him from whom we are fallen
away. It is for this purpose the prophet Jeremiah char-
ges '^ backsliding children to return," with the promise
annexed, that the *' Lord will heal their backslidings."
For this verily is the will of God, that we on one hand
freely acknowledge our misery, that he on the other,
may have compassion on us.

\ 8. But seeing by nature, we are so far blinded, as
to be utterly unable of ourselves, sufnciently to discover
our own fall and wretchedness ; therefore God has been
pleased to afFord means for bringing us to a sound knowl-
edge of ourselves, viz. his word and sacrament, which
being duly used, will be accompanied ahvaysby his own
grace and Spirit. By these the Fathei draws, allures, and
calls US to himself as so many lost wandering sheep. For
as a straying sheep cannot of itseif return, but must of
necessity be sought out and brought back into the fold
by the shepherd : So should we forever go astray in the
Tvilderness of sin and delusion, did not God himself seek
US out, and graciously gather us to himself. And this
the examples of Peter and Paul most evidently confirm.
*' Turn thou me, (saith the prophet,) and I shall be
tumed : For thou art the Lord my God. Hegl me, O
Lord, and I shall be healed ; save me, and I shall be
saved : For thou art my praise." *' For it is God, (says
the aposde) which worketh in us, both to will and to
do of his good pleasure."

412 The Nature, Manner ^ Book IL

) 9. Whercfore, as soon as the Lord awakens us by
theiisc of the foresaid means, and invites us to repent-
ance, it is then cur part, not to withstand any longer his
grace and Spirit ; (as it is said, " To day, if ye will hear
his voice, harden not your hearts :" ) but to acknovvl-
edge the sin which he now begins to reprove in us,
and by no means make liglit of the grace offered us in
the gospel ; and then God \\\\\ assuredly have mercy
upon US, as he himself declares : '' Let the wicked for-
sake his way, and the unrighteous man his thoughts ;
and let him return unto the Lord, and he \^ ill have mer-
cy upon him ; and to our God, for he will abundantly
pardon."

^ 10. And upon this account the work of conversion,
thoughit be entirely a free gift of God, is yet in one re-
spect ascribed to us, viz. inasmuch as we do but give
up ourselves to the Lord and his Operations, not resist-
ing wilfuliy his Spirit, or, as the apostle expresses it,
not putting his word from us, nor stopping our ears
against it, as the Jews of old did. On the contrary,
whenever the sevcrity of the law has laid open our spir*
itual diseases, and vre have feit the smart and bitterness
thereof; let us then step over into the dispensation of the
gospel, to have our distemper cured, and such lenitives
applied, as our heavenly Physician shall think fit for our
recovery.

^11. An image of thiswe have in a straying sheep.
This, if it but hears the voice of the shepherd from afar,
Starts back immediately, and returns to the flock.
And how willing should the lost sinner be, to follow
his sliepherd's voice crying after him, if sin had not be-
sottcd him so far, as to out-do the very beasts in stupid-
ity ? Of this indeed the prophet complains : " The ox
knou eth his ovvner, and the ass his master's crib : but
Israel doth not know, my people doth not consider,
Shall they fall and not arise ? Shall he turn away, and
not return ? The stork in the heaven knoweth her ap-
pointed times, and the turtle, and the crane, and the
swallow observe the times of their Coming : but my
people know not the judgment of the Lord."

Chap. IX. And Cause s of Repentance. 413

^ 12. We ought therefore most fervently to implore
the Lord, not to withdravv from us his gracioiis assist-
ance, vvithout vvhich we must certainly go astray. For
since the old Adamical and corrupt nature is so deeply
woven, as it were, into our fiesh and blood ; then un-
doubtediy we have need also of daily, yea, hourly sup-
plies of grace, for repressing the tyranny of sin, and
for noiirishing iip the life of God within us. For this
is the life of our soul, as this is the life of our body.
And as the life of the body, bereft of the free enjoy-
ment of the air, must needs be extinguished ; so the
vital fiame of the in ward life will speedily ianguish, with-
out a daily support of the grace of God itself. For
this reason prayed Solomon : " The Lord our God be
with US, let him not leave us nor forsake us ; that he
may incline our hearts unto him, to w alk in all his
ways."

§ 13. This is a lesson which is not to be learnt in a
superficial manner, but by a close and practical appii-
cation brought home to every one in particular. Let
every one look into himself and reform one man, and
then we shall all be reformed in time. Let us remem-
ber that comfortable exhortation and the promise annex-
edthereunto : '' Seek the Lord while he may be found ;
call ye upon him while he is near. And ye shall seek
me, and find me, when ye shall search for nie with all
your heart, saiththe Lord."

^ 14. But to true repentance, it is not enough to re-
frain only from gross sins, and foul visible poilutions ;
bul the very heart, from whence all those evils proceed,
is to be changed and purified, that the inward pride,
covetousness, luxury, with the w^hole train of sinflil af-
fections, be mortified at last. For whilst the heart is
unchanged, unreformed, unre«€wed ; that is, whilst our
own natural bent and bias, our imvard malice, wrath,
hatred, enmity, revenge, lying and deceit, are lodged
within US, all our boasts of, and pretences to, and for-
malities in religion, are but mere shew and pageantry.
For God requires no less at our hands than a new
heart, and a new creature in Christ Jesus. And not one
is so holy, so good, and so thoroughly cleansed, but he

414 The Natur e^ Männer^ Book IL

will still find something in his own heart to be thrown
out, to be amended, to be set to rights. '' As a fouii-
tain casteth out her waters, so Jerusalem casts out her
wickedness." And so much of the first head, relating
to the wrtmrd" of repentance, &c.

\\S. Let US now consider in the second place, the
manner of our returning to God : " With all the heart,
(says the prophet) with fasting, with weeping, and with
mouniing." Wretched mortals can weep floods of
tears for empty and perishing goods, whilst they remain
unmoved at the miserable State of their souls, and the
loss of eternal and unfading goods ! being therein alto-
gether unlike to penitent David, who, by his example,
sets a most shining patteni of a sincere and unfeigned
repentance before us. *' For the Lord looketh ou the
heart ; and trieth the hearts and reins."

§ 16. What the prophet says of fasting, is principally
to be understood of ageneral fast enjoined by God to all
the people : In which fast the whole body of a nation, as
one man, acts repentance, publicly confesses its sins,
deplores and bewails them, humbles itself before God,
fasts both in ward ly and outwardly ; and being both
as to body and soul thus prepared, earnestly begs re-
mission of sins, deprecating at the same time the judg-
ments of God, gathering every where over the earth,
fiUed with sin and violence. Such a general fast and
public repentance as this ; such a sincere mourning,
prayer, faith, confession, and supplication, is the most
effectual means to appease the wrath of a provoked
God, and to avert his judgments from a kingdom or
nation. This appears clearly from the history of the
defeat of the other tribes of Israel, bythat of Benjamin ;
whereby the former having in two battles lost forty
thousand men, they all went up and came before the
Lord, Avith weeping and mourning, and there fasted the
whole day, from the morning until evening. A like
illustrious example is recorded of the Ninevites, and of
the children of Israel beaten by the Philistines, when the
former kept a flist for seven days, after Saul and Jona-
than were both slain in the battle.

Chap. IX. And Causes of Repentance. 415

§ 17. Such solemn, penitential fasts were also in iise
in the primitive church, the whole multitude of Chris-
tians meeting together, and lipon the approach of any
public calamity, most solemnly humbling themselves
before God. Not surely, to obtain remissions of sins by
such specious Performances, as so many meritorious
acts of devotion ; but by a contrite, sober, and humble
heart to appease the Lord, and to deprecate the judg-
ments ready to break in upon a nation. And such fasts
ought to have been preserved in the church, even to
this day, and kept up according to their original Consti-
tution.

§ 18. Such fasts as these, accompanied with true re-
pentance, would prove an impregnable wall and fortifi-
cation against all our enemies ; a sovereign medicine in
all pestilential and epidemical diseases, and a safeguard
about all our estates and possessions. An example of
this, vve have in holy Job, who, whenever his children
had spent any day in mirth and jollity, offered unto God,
prayers, sacrifices, and fastings for them ; and thus as
it were, strongly fortified his house against the insults
of malignant spirits. It is certain, that the Lord in
such public calamities, looks out for such men as may
oppose, like a bulwark, the torrent of his wrath ready to
make a breach. " I sought for a man among them,
that should make up the hedge, and stand in the gap be-
fore me for the land, that I should not destroy it : but I
found none. Therefore have I poured out rnine Indig-
nation upon them, I have consumed them with the iire
of my wrath : their own way have I recompensed upon
their heads, saiththe Lord God." Mark this well, and
remember also the intercession of Abraham.

\ 19. Such a defence was the prophet Daniel, when
he made confession to God of the sins of all the people.
Likewise does the prophet Joel, in a most lively manner,
describe such a penitential fast: "Blow the trumpet
in Sion, sanctify a fast, call a solemn assembly. Gath-
er the people : sanctify the congregation : assemble the
eiders : gather the children, and those that suck the
breasts : let the bridegroom go forth of his Cham-
ber, and th9 biide out of her closet. Let the priests,

416 The Nature^ Männer^ Book IL

die ministers of the Lord, say, spai'e thy people, O
Lord, and give not diine heritage to reproach." And
such public fasts, both ordinary and extraordinary,
ought to be celebrated by the \^ hole multitude with ar-
dent zeal and devotion, and not with a formal appear-
ance of godliness only. For it is the will of God, that
every one readily confess his sins. He requires true
humility, sincere repentance, and turning unto him
^^ ith our whole heart. Hence the prophet commands
the heart, and not the garments, to be rem, according
to the customofthe Jews, who, at the hearingofany
sad or uncommon tidings, would presently rend their
clothes, to evidence thereby the in ward sorrow they were
afiected with. But this degenerating in time, like otl>.
er rights, into mere formality, some being more intent
upon bodily fasting, and the outward tearing of the gar-
ments, than the substance of religion itself hereby rep-
resented, the prophet reproves them here, saying, **Is
it such a fast that I have chosen ? A day for a man to
affiict his soul ? Is it to bow down his head as a bul-
rush, and to spread sackcloth and ashes under him ?
Wilt thou call this a fast, and an accep table day to the
Lord ? Is not this the fast that I have chosen ? To
loose the bands of wickedness ; to undo the heavy bur-
dens, and to let the oppressed go free, and that ye
break every yoke : Is it not to deal thy bread to the
hungry, and that thou bring the poor that are cast out
to thy house ? when thou seekest the naked, that thou
Cover him, and that thou hide not thvself from thine owti
fiesh ?"

\ 20. Which divine oracle explains to us the nature
of a true fast ; ^vhich is best kept, when on one band
we absiain from all sins, when we subdue the wanton
lust ofthe flesh, and keep the old man, with all his
members, under constant restraint and depression :
and on the other, when we are fer\'ent in vvorks of
charity, in the practice of patience and mercy, and of
other virtues springing up from a contrite, sincere, and
penitcnt heart. And it is with rcgard to these acts of
hiimiliation, the prophet bids us to rend our hearts.
For as th,e wounds of the heart must needs be ex-

CkAP. IX. Jnd Causes of Repentance. 417

quisitely painful ; so also should grief for our sins affect
US to that degree, as if our very heart vvere bruised and
wounded. And this broken spirit, this broken and
contrite heart, is that sacrifice which is so highly accepta-
ble to God. Such a heart as this, has by faith ob-
tained a due fitness, to receive the influence of the grace
ofGod, the consolations of the holy Spirit, and the mer-
it and blood of Jesus Christ. For as a raw and massy
stone, cannot soak in, or imbibe the oil or water poured
upon it, except it be first broke and dashed to pieces ;
so neither can the sovereign balm of God's grace and
consolation, comfort and quicken the heart, except it
be first broken and softened into a sense of humihty,
that by faith it may partake of the merit of Christ. For
not '* the whole, but the sick, have need of a physi-
cian." Nor let any one think he belongs to Christ, un-
less he has " Crucified the flesh, with its afFections and
lusts." The blood of Christ will be of no profit to any
but those only, who with a contrite, alUicted, penitent,
humbie, and believing heart, embrace it.

^21. As for the causes and mothes to repentance,
(which make up the third head) they are thus expressed
by the prophet : '' Turn unto the Lord, for he is gra-
cious and merciful, slowtoanger, andof great kindness,
and repcnteth him of the evil." He lays down in these
words, a gradual display of the manifold mercies offered
to returning sinners ; as if he had said : *' If you tliink
it a small thing that I am gracious, know that I am mer-
ciful also : If this be not enough, I am likewise patient,
and slow to anger : If this will not yet suffice, I am,
moreover, of great kindness : If, after all, you still re-
quire something further ; then understand, for your
complete satisfaction and encouragement, that I easily
repent me of the inteiided punishment, yea, even w hen
my avenging hand is now lifting up, I am ready to let
fall the rod, upon your serious repentance."

5 22. First then, the prophet calls God gracious ; that

is, ready to be entreated and reconciled. God is easy

to be prevailed with, forgives offences, deals not in strict

justice, and the rigour of the law, according to what we

E E e

418 The Nature^ Mannas Book IL

have deserved. And all these winning and endearing
jnarks of mercy should at length inducc us to repent-
ance. 'Ihere is plenty of admirable promises, all tend-
ing to the same end. Such as these : " If you afRict
them, they will cry unto me, and I will hear : For I am
gracious. Therefore will the Lord wait that he may be
gracious unto you. Thou shalt weep no more : Hc
will be veiy gracious unto thee ; at the voice of thy ciy,
when he shall hear it, he will answer thee." That is,
the Most High is so rieh in grace, that he waits for you.
For in him there is expecting grace, by which he readi-
ly receives those that truly turn to him. Preventing
grace, expressed by the psalmist : " Let thy tender
mercies speedily prevent us." Protecting grace hinted
at by the same prophet : *' He that trusteth in the Lord,
mercy shall compass him about." Persevering grace :
" Surely, (says holy David) mercy shall follow me all
the days of my life." Of which we have examples in
the preceding chapter. Hereto agreesalso that: " With
the Lord there is mercy ; and with him is plenteous
redemption." Which divine clemency should surely
be a powerful incitement to sincere repentance.

5 23. Secondly, the prophet declares that God is
merciful : To be merciful, is to be moved easily by the
miseries of another, and even from the very bowels to
compassionate him. This is to be seen in parents, who
not only with a passionate tenderness love their children,
but are at the same time so lively touched with their in-
iirmity, misery, and calamity, as to be willing even to
die for them, if possible : As appears from David
lamenting the death of his son Absalom in this pathetical
manner: ** O my son Absalom, my son, my son,
Absalom : Would God I had died for thee, O Absalom,
my son, my son." But these bowels of mercy, this
ardent, cordial, and tender affection, are infinitely more
conspicuous in God himself, who, out of this affectionate
sense, has given up his Son to death, and transcended
thereby all the measures of all the affections of all earthly
parents whatsoever. This is declared by the prophet :
" Can a woman forgct her sucking chiid, that she should
not have compassion on the son of her womb ? Yea, they

Chap. IX. And Causes of Repentance, 419

may, yet will not I forget thee.'* And by another : ** Is
Ephraim my dear Son ? Is he a pleasant child ? For since
I spake against him, I do earnestly remember him still :
Therefore my bowels are troubled for him : I will surely
have mercy lipon him, saith the Lord." And again by
another : *' The Lord thy God is a merciful God : He
will not forget the covenant of thy fathers, which he
sware unto them." And the royal prophet confirms it :
*' The Lord is merciful and gracious." The same call-
ing to mind this mercy, when he had it in his power, of
three punishments to choose which^he would, answered :
" Let US fall now into the hand of the Lord, for his
mercies are great." And would to God that these
bowels of so patemal a goodness, might also allure us
to an unfeigned repentance ! St. Paul himself recom-
mending this as the most powerful inducement, when
he " beseeches us by the mercies of God," See.

J 24. The third appellation given to God by the
prophet, is, that he is patient, or slow to anger. He is
not easily moved to wrath : He suffers many provoca-
tions offered him, and gives time for repentance and con-
version. All which he has abundantly made out by
many real demonstrations, strong enough to convince us,
that even in God himself *' Charity beareth all things,
endureth all things," as parents use to bear with their
tender children, tili they come to a fuller ripeness of
years. To thispurpose says St. Peter : "The Lord is
long-suffering to us ward, not willing that any should
perish, but that all should come to repentance." And
again : " Account that the long-suffering of our Lord is
salvation." And Paul wishes *' the goodness of God
may lead us to repentance." To this long-suffering of
God only, it is to be ascribed, that he granted the old
World an hundred and twenty years to repent in ; all this
time bearing with their enormous provocations, and
waiting for repentance. And oh ! hovv much time has
he given us, to repent and work out our salvation !
Which divine grace is abused by those who grow the
more wanton for mercies, " Turning even the grace of
God itself into lasciviousness." But hereby they do
but hasten their just ruin, and render the more grievous

420 The Natur e^ Manner ^ ^c. Book II.

the deserved punishment. Were but one of these ma-
ny and provoking ofFences which men are wont to com-
mit against God, daily ofFered to an impotent mortal,
nothing could be expected, but the severity of his re-
sentment. How inconceivably great then must be the
patience of God, who not only pardons ofFences so nu-
merous and so heinous, as the greatest against man
comes unspeakably short of, but returns also all manner
of kindness unto the ofFender himself ! And oh ! that
this immense patience of the Lord might inspire us u ith
a hatred of sin, and guard us from ever attempting the
like again !

\ 25. Fourthly, God is represented to be of great
kindness ; and so great indecd, that no sin, how great
soever, can surpass it. For as God is essentially and
wholly good, so is he desirous to communicate himself
wholly tomen, provided they be but vvilling to receive
and to admit him. Yea, by his nature he can do noth-
ing but good, taking therein the greatest pleasure, and
*' rejoicing over us to do us good.'* His mercy is great
as himself^ that is, infinite. It extends to all mankind.
The mercy of man is towards his neighbour ; but the
mercy of the Lord is upon all flesh. The same we find
most copiously described in the Psalms : " Thy mercy,
O Lord, is in the heavens. As the heaven is high
above the earth : So great is his mercy toward them
that fear him." And in the Lamentations : ** It is of
the Lord's mercies that we are not consumed, because
his compassions fail not : They are new every morning :
Great is thy faithfuhiess." See therefore, O man l
that so inexpressible a goodness may influence you to
repentance.

\ 26. And, lastly, die prophet commends the Lord
for that he '' repentcth him of the evil." Which is as if
be would say ; *' It is the nature of God, to punish with
reluctancy ; and when he is cven constrained thereto, it
is not for our destniction, but salvation, that we may not
be condemned with the world." He then does his
Strange "x^ork, (of punishment) that he may bring to pass-
his oivn work, (of mercy.) Thus he repented of the evil
hc had designed against Nineveh. And therefore it is

Chap. X. Fr Oper des oftrue Repentance, 421

** good, that a man should both hope, and quietly wait
for the saivation of the Lord. For the Lord will not
cast ou'forever. But though he cause giief, yet will he
have compassion according to the multitude of his nier-
cies. For he doth not afflict willingly, nor grieve the
childrenof men."

§ 27. Do this therefore, O men : work out youi re-
pentance. And then believe, that as soon as you repent
of sin, and supplicate the Lord in truefaith, God will al-
so repent of the punishment inflicted. Hovv inemorable
are the words of the Lord to Jonah : " Dost thou well to
be angry for the gourd ? Thou hast had pity on the
gourd, for the which thou hast not laboured, neither
madest it grow, which came up in a night, and perished
in a night : And should not I spare Nineveh, that great
city, wherein are more than sixscore thousand persons ?"
This boundless mercy is still the sanie even at this day,
and will continue so forever to penitent and returning
sinners. Go therefore, O man, and ans wer this over-
flowing mercy of God with suitable returns of love and
repentance !

CHAP. X.

Of Four Properties of true Repentance.

PSALM cii. 9, i^c. — rhave eaten ashes like bread ; and mingled ;ny
drink ivith iveefiing, Because of thine Indignation and thy
nvrath : For thou hast lifted me ufi^ and cast be down. My day»
are like a shadoiVy that declineth ; and I am nvithered like grass.
But thou^ O Lordy shalt endure forever : And thy remembrance
unto all generationa.

^1. IN thejrc words are enumerated four practical
properties of true repentance enjoined to a sinner
that repents. The first is, to account himsdf uiiwor-
thy of all the mercies of G'od, It is contained in these
words : "I have eaten ashes like bread : and mingled
my drink with weeping ;" that is, there is nothing I can
täte any more delight in, accounting myself unworthy
of any costly fare ; which, however pleasing it may be

4252 Properties of trtie Repentance. Book II.

to the palate of others, is now no more savoury to me
than the very ashes. The same regard to our own un-
worthiness is thus inculcated by the Lord : *' If any
man will come after me, let him deny himself, and take
iip his cross daily, and follow me." And, '' If any man
come to me, and hate not his own life, he cannot be my
disciple." Expressing therein a threefold respect, a
true Christian ought to have to his own unworthiness.

\ 2. First then, he commands him to deny himself :
that is, to die to self-will, to self-love, self-honour ;
thinking himself utterly unworthy of any of the benefits
conferred by God on other men ; or judging himself
not * ' worthy of the least of all the mercies of God. ' ' And
in fine, reputing himself the most inconsiderable, not
only of all men, bnt even of all other creatures too ; af-
ter the example of Christ, who said : "I am a vvorm,
and no man." In this manner, I say, for a man tode-
spise himself, is truly to deny himself.

\ 3. He commands him, secondly, to hate himself y
that is, to condemn in himself whatever is pleasing and
acceptable to the flesh ; as honour, luxury, revenge,
anger, avarice, and u hatever eise savours of the tender-
ness and delicacy of the flesh ; to crucify the flesh with
its affections and lusts, and to abhor in himself, its
whole offspring as the work of the devil, tending only to
increase and to nourish iip the perverse seed of original
depravity within us. And such self-abhorrency of a
sinner, will then needs be followed by pleading guilty,
and looking upon himself as the vilest cast-away and
reprobate that ever was.

\ 4. The third lesson, enjoined in these words, con-
sists in taking up the cross, and in folloiving the Lord.
That is, that w e not with a discontented, but with a
cheerful mind, and unshaken constancy, bear all manner
of affiictions, and deem ourselves worthy, not only of
these, but even ofmuch more grievous sufferings. Thus
Christ himself, vvhose example is set before us, " endur-
ed the cross and despised the shame," thereby teaching
US, that in quietness and confidence shall be our strength
also. And all this is comprehended in the imitation, or
following after Christ. Upon the whole, these things

Chap. X, P r Oper lies of true Repentance. 423

may make it appear, that a soiil truly hiimble and peni-
tent, thinks herseif unworthy of all God's bcnefits, and
even of the daily food and refreshment by which she is
sustained. And this after die example of Christ him-
self, who, parched vvidi thirst upon die cross, and having
vinegar mixed with gall presented to him, only said,
" It is finished." This was the reason also, that those,
who ander the Old Testament seriously entered upon the
work of reformation, did jiidge themselves entirely un-
worthy of any good, and putting sackcloth on theirskin,
sat in the dust, and satisfied their liunger only with
bread spread with ashes, and their thirst with water min-
gled with tears ; for a testimony, tliey did not deserve
any cleaner and niore dainty food, but merited rather to
eat and to drink, together with their food, the tears plen-
tifully trickling down upon it.

5 5. Now the cause of so great self-abasement, was
that profound sense wherewith they were affected, not
only on account of their sin, but also of that just and
dreadful condemnation which unavoidably attends that
dissolute cöurse of life, whereby a sinner wilfuUy neg-
lects the ofFers of mercy both to soul and body. This
consideration lays the returning sinner very low, and he
thinks now himself utterly unworthy even of the least of
God's benefits ; an elegant type whereof \\ e have in
Mephibosheth, Jonathan's son. For when David was
raised to the royal dignity, he called to mind the kind-
ness of his dear friend Jonachan, who formerly had de-
livered him out of the hand of his father Saul ; and com-
manding search to be made, whether there remained
any of Jonathan's family, to wliom he might make a
suitable return of thanks ; he found Mephibosheth at
last, a lame and miserable man, who being ordered by
David to eat bread at the king's table, bowed himself,
and burst forth into these words : " What is thy ser-
vant, that thou shouldst look upon such a dead dog as I
am !" An illustrious pattem indeed of a soul truly con-
trite in spirit, and penitent in heart, and therefore sensi-
ble of both her own unworthiness, and of all the mercies
bestowed on her by the Lord. And certainly, we may,
with far greater reason, make use of the same humbl^

424 Proper lies of true Repentance. Book IL

Speech, ^^henever God vouchsafes us, as it were, the
food of his owii table, er in the blessed communion,
feasts US with his owii flesh and blood.

^ 6. In like manner does the prodigal son, after his
happy return, express his sorrowful mind to the father ;
^' Father, (says he) 1 am now no more worthy to be call-
ed iliy son, make me as one of thy hired servants."
And the woman of Canaan was even content to be call-
ed a dog, if she was but permitted to enjoy the portiort
of a dog, and to eat of the crumbs falling from the mas-
ter's table. And the apostle Peter : '' Depart from me,
for I am a sinful man, O Lord ;" that is, unworthy with
whom thou shouldst have any converse. And the cen-
turion of Capernaum was of the same mind : ** Lord,
(says he,) I am not worthy that thou shouldst come under
my roof." So also St. Paul professes himself not meet
to be called an apostle : And declares that '' he counted
not his life dear unto him, so that he might finish his
course with joy." And this in ward sense of self-abase-
ment, expresses David, by " eating ashes with bread,
and mingling the drink with weeping." And if the
heart of a Christian be brought to this sense of its own
vileness, then it is truly contrite and humble, and fit to
be made a living sacrifice to God.

^ 7. A second property of true repentance, is, to
grieve at not hing so much as at the offences offered to God
himself. This is inümated in these words : " Because
of thine indignation and thy wrath ; for thou hast lifted
me up, and cast me down :" That is, of all my other
miseries and griefs, the greatest and most insupportable,
is the sense 1 have of my having most heinously offend-
ed the infinitely good, holy, and righteous God. And
truly, since God is nothing but charity itself, grace, righ-
teousness, goodness, and mercy, yea, the original source
and only fountain of all virtue, it is certain, that God must
needs be ofi'ended with every sin committed by men ;
since the nature of sin is directly opposite to the nature
of God. Thus by unrighteousness, the righteousness
of God is oßended, he being righteousness itself. By
lying, the truth of God is offcnded, he being tiuth itself.
By hatred, the love of God is ofFended, hc being charity

C H A p . X. Properües of true Repentance. 42 5

itself. In a vvord : Since God is the sublimest perfec-
tion of all virtue, goodness, and love, it can be no less
than a piece of diabolical malice to oiFend such infinite
goodness, such immense love, nay, love itself. Had he
at any time injured us, it would be no gieat wonder, if
actuated by a reciprocal hatred, we did offend him a-
gain in our tum : But now, when he gives us nothing
but what is good ; soul, body, and life itself; when he
feeds and clothes us, when he eures our body when sick ;
yea, pardons our sins w^hen we pour out our souls to
him ; ready to receive us into favour, as often as we re-
tum ; when he has given us his only Son with the Holy
Spirit, yea, himself, and adopted us for his sons : And
now having done all this for men, and } et to be ofFended,
to be opposed, to be hated by men, is an impudence, a
madness, and a malice, altogether unaccountable and
monstrous.

\ 8. Would it not be highly horrid and impious to kill
him who gave you life ? to beat and wound him who
kindly embraced and cherished you in his bosom ? to
insult and aftront him who heaped honours and dignities
upon you ? And finally to disown and reject him who
had chosen you for his son ? Behold all these, and far
greater injuries and indignities, you ofFer to yourheaven-
ly Father, to the supreme, the righteous, the holy God,
whom angels tremblingly adore, and whom seraphims
worship with the acclamations of " Holy, holy, holy is
the Lord of hosts ; the whole earth also is füll of his glo-
ry !" though you w^ho are dust and ashes are not afraid
to offend him. This monstrous, this prodigious injury,
if a penitent man earnestly calls to mind, it is impossible
but he must be affected with the greatest grief and sor-
row of heart, and feel the smart of his wounded con-
science to equal and even exceed that of a wounded
body. And all the reason in the world it should be so ;
for hence must needs arise a dread and terror iriv/ardly
threatening the conscience with wrath and judgment,
and outwardly setting before us the approach of temporal
and dismal calamities. Whence a man, like Job, finds
no rest, takes no delight in any thing, loathing even his
Frf

426 Properties of triie Repentance. Book IL

meat and drink. Those terrible pangs of conscience are
hinted at by David : " Thine arrows, (says he,) stick
fast in me : And thy band presseth me sore." For as
a wound grievously smarts, and still waxes worse whilst
the arrow remains fixed within it ; thus is the conscience
altogether deprived of ease and calmness, while the sting
of sin and judgment is untaken away. And these lash-
es and Glamours hurrying about a penitent soul, proceed
from nothing eise but the sentence of divine justice pro-
claimed in the conscience, and the terrors of hell and
death attending it. Therefore did David exclaim :
" Thou hast lifted me up, and cast me down." Being
like to one thrown down from a lofty rock into a low Val-
ley, whose bones and limbs must needs be grievously
broken and maimed.

\ 9. But how terrible soever the fearof the judg-
ments of God may prove to an awakened conscience^
yet there is some ground of com fort left too ; since the
prophet teils us, that these arrows» these threats, these
terrors, are the arrows and terrors of God hiniself : and
it is God, who, by these, having wounded and broken
the ^eart, does now heal and restore it again : it is he
that kills, and it is he that makes alive ; he bows down,
and he raises again. He brings down to the gates of
hell, and he brings up again. Whoever therefore ac-
counts and feels nothing more bitter and grievous, than
to have offended God, the infinite good and love itself ;
he, and he only, has experimentally learnt the doctrine
of contrition, and laid a firm foundation for solid and
substantial piety. This was one of David's acts of re-
pentance : '' Af^ainst thee, (says he,)thee only, have I
sinned." As if he should say : this ismy only trouble,
this my auguish and sorrow, that I have offended thee.
And of Daniel thus expressing himself ; ** Lord, right-
eousness belongeth unto thee, but unto us, confusion of
face," because we have offended so righteous aGod.

\ 10. The third property of repentance is contained
in these words : *' My days are like a shadow
that declineth : and I am withered like grass."
That is, a heart truly penitent, is deeply sensible of its
own weakness. It entirely despairs of its own sti-ength

CpA?« X. Properties of true Repentance. 427

and ability, knowing itself to be as destitute of life and
power, as the very shado\t ; and as empty of spirit and
moisture, as the grass that fades away. The same is
affirmed in another psalm : "Behold, thou hast made
my days as an liandbreadth, and mine age is as noüiing
before thee ; verily, every man in his best State, is alto-
gether vanity." O how noble a step wonld it be towards
the attainnaent of true and substantial wisdom, were
pian but sensible of his own nothingness ! Man is as
great a nothing as a shadow itself. As a shadow is
without substance, without life, and without motion of
itself, and vanishes at the departure of the sun : so is
the condition of man, whenever the Lord withdraws the
light of life from him ! And it is \vorthy of Observa-
tion, that the nigher the sun is, the less are the shadows
observed to be : and on the contrary, the farther the
sun removes from us, the larger do the shadows appear.
The same happens to man : the more of God and of
his gifts is present with a pious man, the less he es-
teems himself, the less he boasts of himself, and of what
he calls his. As on the contrary : the farther a man is
removed from God, the more he sAvells with a high con-
ceit of himself, the more he is puifed up with his parts
and abilities, the more he extends the bounds of pride
and haughtiness, and the less he knows how to keep
within compass.

^11. Again : as shadows at the setting of the sun
are greatest, yet even then just ready to vanish and to
disappear ; their greatness being but a fore-runner of
their approaching end : so is itwith the shadows ofthis
World, and the whole train of vain pomps and pleasures,
which commonly post away on a sudden, when we are
most confident of, and most lifted up by them ; it be-
ing generally a certain sign of imminent destruction
and ruin, when a person comes to be noted for relying
too much upon the shadowy appearances of perishing
grandeur. For as the shadows' vanish upon the with-
drawing of the sun ; so when empty man becomes
great in his own eyes, the divine Sun sets upon him
unawares, ^and he returns to his nothing, even when h^
thought to be something. Moreover : as the shadov;

428 Proper des of true Repentancc, Book II.

has no lifc of itself, but entirely moves with the motion
of the siin lipon which it depends : so man of his own
nature, is nothing but a corps destitute of life and mo-
tion ; and it is God alone vvho is able to put life and mo-
tion in it. For as the shadow of a tall and goodly tree
moves not, but as the tree itself is moved, oras the light
of the sun reflects itself from the tree ; so man only
lives and moves in God, of vrhom he is as a shadow,
and reflected image. And, the hour of death will at
length fully declare that a man's days on the earth are
as a shadow, as a vain shew or iniage ; nay, as grass
A^ hich grovv's up, but soon withers when it is mown
down : so does our life fade away immediately, when
it is cut down by the fatal scythe of death. Lo ! thus
arc our days consumed into smoke, and we are gone
like the shadow when it declineth.

^ 12. Of all which, ifa man bytrue humility be thor-
oughly persuadcd, and in himself convinced, that he is
nothing in the sight of God but a lifeless shadow ; then,
verily, is his repentance unfeigned, and his heart right
bcfore the Lord. And as it is appointed unto all men
once to undergo a natural death, so ought all daily to die
unto sin, thatthey may live unto God, and happily depait
out of this mortal life, when all the shadows must disap-
pear at last : Which daily dylng to the world, as it is
undoubtedly the best exercise, so it is also the best prep-
arat ion for the hour of death : and if we earnestly prac-
tise the former, we shall then be fitted for undergoing
the latter. For what \\ e m.ost frequently practise, in
that w^ are most perfect.

5 13. The fourth property of true repentance, as it
works by faith, is our imion ivith God, implied in these
words, *'Butdiou, O Lord, shalt endure forever ; and
thy rcmembrance unto all generations." As if the
prophet had said : " Though I am persuaded, that lam
like a perishing shadow, and wither like the grass here,
yct am I no less certain, that in thee I shall abide forev-
er, as thou thy seif art an eternal and never-fading good."
x\s by sin a manis divorced from God ; so by true con-
version, he is again unitcd to him. As ihc person of
Christ is indivisible, notvvithstanding his two iiatures ;

Chap. XL 77z (? Fruit oftrue Coniiersion. 429

and as the eternal Deity united the human nature in
Christ Jesus with itselfin so firm a bond, as is not tobe
dissolved by death itself; the humanity of Christ re-
maining in perpetual union with the divinity, and being
fiUed with the glory residing therein : So in the ^vork of
true conversion unto God, penitent and beheving souls
are so closely and intimately united to God, that neitiier
life nor death can separate them from him : for he that
is joined to the Lord, is one spirit, God betrothing us
unto himself forever.

^ 14. In a Word : Christ himself is of this a most siif-
ficient w ilness to us, and in us ; and he is that book of
life w'herein we are plainly taught, that, ashis human na-
ture abides eternaliy united with the dlvine ; so all those
that continue faithful to him, shall be eternaliy also unit-
ed with their Lord and head, being one spirit with him.
Tor as God is eternal, and Christ is eternal ; so the
promises of God in Christ are also eternal and inviola-
ble, having made with us a covenant of everlasting grace.
So that, how much soever we may be forsaken of the
World, how much soever vexed and tormented by sin,
death, hell, and the devil ; nay, if even our flesh and
our heart should fail at last, and be wholly consumed,
yet is God the rock, or strength of our heart, and our
portion forever.

CHAP. XL

That the New Creature is the Effect of true Conversion. How
a Christian is by Faith made a Lord over all, and by Charity a
Servant under all j the Life of Christ being for this his Pattern
and Mirror.

2 COR. V. 17. — Ifaiiij man be in Christ^ he is a new creature.

^ 1. ALL that are in Christ by faith, are iiew creatiires \
that is, are the children of God, are righteous before
God, have forgiveness of sin, have the Holy Ghost, are
partakers of the divine nature, are heirs of the everlasting
life, are set free in their consciences from the law, curse,

430 The Fruit of true Conversion. Book IL

cleath, (levil, hell, and damnation, and are bound to no
timc, place, or legal ordinance. Because w hatever ap-
pertains to their salvation, is in them begotten of Christ
by grace, or by his spirit entering them ; and is con-
ceived and propagated in them thron gh the Operation of
faith w hich impregnates them with the very nature of
Christ : Whence neither timc nor place, ncither law nor
commandment, nor ceremonies, nor any thing whatso-
ever, can be any hinderance to them. For they are made
perfect in Christ, (who is now become a vital principle
in them) having in him the accomplishment of the law
thron gh faith.

^ 2. Whence the name of a Christian is a higher and
more excellent name than all the names in the world.
It is a greater name than is to be found in palaces* and
Courts ; a name above all offices and posts of greatness ;
a name above all time, all place, all law, and above the
whole World, with all that is therein contained. But
then again, a true Christian is lower and more abased in
himself, than all things that have ananie : and from his
life it appears, how the name of a Christian is also the
most abject name of all the names in the world, and the
undermost of them all, without exception. Thus as
high as foith exalts a Christian above all ; so low^ charity
brings down a Christian under all. This you will be
best able to understand, when you seriously consider
the holy life of Christ ; which is the brightest mirror
both of 'charity, and of all other virtues, in the most
consummate degree.

^ 3. Behold, how did Christ make himself the servant
of US all ! How humble was he in heart ! how meek in
spirit ! how kind and friendly in words ! How graceful,
how obliging in his beha\'iour ! how merciful towards
the poor ! how compassionate towards the distressed !
How patient towards his slanderers ! How easy in his
answ ers ! How gracious towards sinners ! Whom did
he ever despise ? w hom did he ever revile, being reviled !
how condescendingwas he to the very meanest! howready
to show^ acts of gi'ace to all, without distinction Howheart-
ily did he scek the salvation of al 1 me ii, praying for his very
enemies and crucifiers ! how did he bear our sicknesses.

Chap. XII. Christ the only Right Way, 431

sorrows, reproaches, stripes, wounds and punishments !
And indeed, what eise is the life of Christ, but a most
accomplished pattern of love, of humility, of patience,
and of all other virtues vvhatsoever ? This we ought to
look into, and to i eflect upon in our hearts ; but especial-
ly in solitude and retiredness from human afFairs. This
certainly is better than all the high boasts of knowledge,
and of all the wit and wisdom of this world. This life
of Christ is Üke a seal to be stamped upon our hearts, to
leave therein the impression cf his image, of his life, of
bis love, of his humility, of his patience, of his cross, of
his reproach, of his death. This would prove a true
celestiallightof our hearts, anda powerful meansboth to
renew us in the inner man, and to transform us more and
more into the divine image. Upon the whole, we see that,
as Christ was put under all men, yea, under all creatures,
with regard to his humiliation in this world ; but is now
with regard to his exaltation, a Lord over all : So a
Christian is, with regard to his faith, a lord over all,
nothing excepted but God only ; but with regard to his
life and conduct, a servant ofservants, being even under
all persons and things.

CHAP. XIL

That Christ is the Way to true Godliness, and the Mark of £
Christian's Life : And that he who is not led of God, is surc
to go astray.

PSALM Ixxxvi. 1 X.-^Teach me, O Lord, thy way : that I may walk
in thy truth. O knit my heart unto thee : That I may fear thy
name.

^ 1. THIS w^ay is Christ. / am, saith he, the way,
But you will here ask, How am 1 to come unto him?
Why, it is by faith. And how is my heart to be knit
and united unto him ? It is by faith doubtless. For faith
unites us with Christ ; loue binds us fast, and hope up-
holds and sustains us while we walk in this way, that
is, in the life of Christ. And yet at the same time, both

432 Christ the only Right JVay. Book IL

faith, Iiope, and charit}^ proceed from Christ himself, and
are bis v.oik in us. All these graces flow from him,
and return to him. This way goes out from him and
•leads back to him again.

\ 2. Faith apprehends the person of Christ, andhis Of-
fice; charity follows Christ in his life and conversation ;
hope reaches out to the glory that is to be revealed in
Christ. Faith will have no other Christ, no other Redeem-
er, no other Saviour, no other Mediator and way for the
conduct of life, but Jesus Christ only ; charity sets before
itself the one only life of Christ, as the most perfect and
shining pattern to conform itself to : Hope looks up
btedfastly to Christ, as the glorious captain of our salva-
tion, keeping its eye fixed upon his everlasting kingdom
above. This, this is the right way ; this is the unerring
truth wherein we are to walk : And this is meant by
ha\ing the heart united to fear the Lord's name.

\ 3. These three capital virtues are allied again to
three other virtues. The alliance of faith, is with JmmiU
ity ; of charity, with patience ; and of hope, with prayer.
For he that believes, humbles himself; he that loves, is
disposed to Christian forbearance ; and he that hopes,
learns to pray, and boldly to approach the throne of
grace. O how goodly and beautiful is this way ! This
is the way of God ; this is the way of salvation ; this is
the path to glory, our great Master 's way ! And may hc
himself teach us this way of truth, and inspire us w^ith
courage to \\ alk therein ! Where this frame of mind is,
there the soul is chained fast to that one thing which Da-
\ id desired, by the sacred cords of a child-like fear and
obedience. Such a one is resolved heartily to follow
Christ in humility, in love, and in patience, mortifying
the venomous ^\orm of pride lurking within, through
the lowliness of the blessed Jesus. Consider how Christ
your Lord was made for } ou a despicable worm, and
trampled upon by the basest of men ; and by iooking
unto him, learn to restrain your haughty temper, and
your supercilious looks. In a word : Let his humility
sla}' your pride ; suppress the assaults of your covetous-
ncss, b\' meditating on the extreme poverty of Christ.
Bchold, he had not so much as " v.here to lav his head,"

Chap. XIL Christ the only Right Way, 433

and you are griping and greedy, and grasp in possession
whatever your unbounded desires light on ! Let the
spirit of envy die by the consideration of die overflowing
love of Christ. He has given you life itself, and you
grudge your neighbour even a morsel of bread. Let
the flames of revenge be stifled in your breast, by the
meekness of Christ. Behold ! he prayed for his ene-
mies ; and you do not pray for your friends. His face
being buffeted with fists, and spit upon by sinners, he
quietly endured it ; and you can hardly endure a severe
lock, or an unkind word from your neighbour ! Let the
enticements to lust and voluptuousness be beaten down
in you, by the exquisite pains the Lord suffered in his
holy body. Behold and see whether the sorrows of any
man were ever Üke unto his sorrows ! And this consid-
eration will prove a check to the \vanLon lustings of your
flesh, and a curb to your hankering after worldly pleas-
ure. He wore a crown of thorns ; and would you wear
one of gold ? He wept for the sins of others ; and re-
fuse you to weep for your own ? He was a man of sorrows ;
and should you wish to be a man of pleasure ?

O Lord ! How fe w are there among men that are rightly
acquainted with this way, which is the only way of true
godliness ! Bat shew me, O Lord, thy way, thati may walk
in thy truth ! Give me a heart that may fear thee, a faith
that may cbse with thee ; a love that may follow thee, a
hope that may see thy glory , a mind that may fervently love
thee, senses that may discern thee, ears that may hear
thee, and thy intercessions upon the cross ; eyes that
may view thee in thy humility and patience ; and a
mouth that may pray for mine enemies, according to that
most blessed pattern thou hast set me. Except thou, O
Lord, teachest me this good. and safe way, I shall go a-
stray like a lost sheep, and the very light I follow, with-
out thee, will be darkness ; and then, O Lord, how great
must darkness itself be ! O everlasting Light, thou re-
störest sight to the blind, and givest light to them that
sit in darkness, and in the shadow of death. Thou didst
enlighten Isaac when his bodily eyes were now^ dim for
G G g

434 Christ the only Right JVay, Book II.

age ; and Jacob, when he foretold his sons what should
befal dicm in die last days. Thou didst enlighten Sim-
eon to see thy salvation, and the Hght of the Gentiles.
Open also my eyes, O Lord, that I niay contemplate thy
admirable Hfe shining with so divine a lustre, and adorn-
ed with so marvellous a beauty of heavenly virtues ; that
thereby I may be changed into thy image from glory to
glory ! In the first creation, there was darkness upon the
face of the deep : And there is darkness also which over-
spreads the depth of my heart ! As it was then said :
Let there be Hght ! and there was light : So let the
same pow erful ^vord produce light out of my darkness,
and shine in the dark place of my heart, until the day of
salvation dawn, and the bright morning star of a lively
knowledge of Christ, arise within me. As in the first
creation, the spirit moved upon the face of the waters ;
modelling and framing that vast creature into order and
beauty ; so let thy heavenly Spirit move also so effectu-
ally upon me, that by his Operation no less than Christ
himself be formed within me ! As in the first creation,
the earth was void and without form tili it was decked
\\ ith light, as with a garment, and adorned with variety
of creatures by thy word : So is also my degenerate heart
become a deformed wüderness, and must remain so for-
ever, except thy hand create it anew, and adorn it with
the graces of thy Spirit. As in the first creation, light
was divided from darkness, as having no .communion
w'ith it : So let also in the new creation, the night of sia
and corruption fly before the glorious day of thy gospel
and grace.

Thy ^^•ord, O Lord, is light itself ; it is in Christ,
and is Christ himself. This light is substantial truth,
and without it all men are liars, and all their works are
w orks of darknes-s. Without this light, all the ways of
men are ways of error and delusion, and the most shin-
ing virtue is nothing but an empty blaze, nay, death
and darkness itself. Teach me thcrefore, O Lord, this
vvay of truth, this w^ay of life, and unite my heart to feai'
thy name. Let Christ dwell in my heart by faith, and
by his Spirit enable me to foUow the steps of his love, of
his humility , of his meekness set before me, and to look

Ch A p. XIII. Christ the Book of Life. 435

unto him as the unerring way to life, and the hope of
my approaching glory. Let this fear of the Lord drive
away sin, and let it be unto me a root of wisdom, vvhose
branches are life and happiness. For he that abideth in
this fear, shall never be forsaken, when all others are set
in slippery places, and at last will be cast into destruction.
What will all natural parts and endowments, all arts
and sciences, all wit and learning, all riches and great-
ness, all pleasure and delights avail me without this fear,
which is the very crown of wisdom, and exalteth them
to honour that hold it fast ? All good things eome to-
gether with the fear of God. It is a treasure that never
faileth, a light that never goeth out, a beauty that never
fadeth, a pleasure that never grieveth, a dignity that
never ceaseth, a labour that never wearieth. There is
no bitterness in the fear of God, no grief or anxiety, but
mirth and joy, comfort and ease. What is wealth with-
out this fear, what is wit without grace, what is beauty
without purity of heart, what is pleasure without a good
conscience, what is greatness without God's favour ? A
man that is without the fear of God, is a vapour that
vanisheth, a shadow that disappeareth, a tree that wither-
eth, a brauch fit for the fire, and in fine, he is like the
chaff the wind tosseth away. In a word : whether a
man be rieh, noble, or poor, his glory is the fear of
God ; for none is greater than he that feareth the Lord !

CHAP. XIIL

That Christ is the true Book of Life, teaching us by his Poverty
to diespise the Pomps of the World.

2 COR. viii. 9.— Fe know the grace of our LordJesu^ Christ, that,
though he was rieh, yet for your sakes, he became Jioor, that ye
through hisfioverty might be rieh.

§ 1. ALL those that believe in Jesus Christ the Son of
God are written in the book of life, or in heaven itself,
as the Lord expresses it. This shall be made manifest
in that great day, wherein the Lord will '* confess their

436 Christ the Book of Life. Book II.

names bcfore bis Father, and before bis angels." But
besides, the Lord Jesus bimself is a most complete bock
and unspottt d mirror of a truly Christian life, he being as
the Word and w isdonn of ihe Father, made man, and come
intothe world to teach iis by bis life and death, and by
liis conduct and conversation, to set a pattern before us
for OLir iniitation.

\ 2. The whole of bis hfe, beginning witb bis tender
infancy, and ending witli bis death, was made up almost
w ith continual and uninlerrupted series of Grosses and
afflictions ; insomuch that he took bardly any step w ith-
out the inseparable attendance eitherof a pressin gj&o'Df'r-
/y, or of a great contempt^ or of most exquisite pains and
sufterings that can befal a man : and into these three
beads,' the entire extent of the life of Christ may be coni-
veniently resolved, The poverty the Lord endured,
may be considered again under a three-fold respect : In
the first place, he w as poor in relation to outward things
and tothe income of this world, as be bimself declared to
one who ofFered tofollov.' bim, thougb witb a sinister end
be bad in bis eye : " The foxes, (says he) baAC holes,
and the birds of the air bave nests ; but the Son of
Man bas not wbere to lay bis bead." This indigency of
worldly goods and riches, was attended by another,
which w as a poverty and penury of friends and patrons
whicb be might rely upon in time of w^ant and distress.
As soon as he entered into the w^orld, be entered into
want and poverty. Nothing was more visible in bis
birth, than poverty and meanness, be choosing to be born
at Bethlehem, the least among the cities of Judab, and
from a mother too that w as destitute of all wealtb and
\vorldly greatness. Nor did be ever court the favour
and fricndship of princes, and of great men in this world,
declining it e\ en vvhen it w as offered. It is true, there
was a cordial friendsbip betwixt bim and Lazarus of
Bethany, the evangeiist taking particular notice, that the
Lord loved bim, and thought bim worthy of that emi-
nent title of bis friend : But then this friendsbip was not
raised at all on any w orldly advantages the Lord expect-
cd from bim ; but on that Christian faith, that unfeigned
randüur and probity whicb w as so sbining in Lazarus's

Chap. XIII. Christ the Book of Life. 437

life, and whereby he was induced to believe, that Jesus
was really the true Messiah and Saviour of the woiid.

\ 3. The thh'd degree of the Lord 's poverty, was
the State of his humihation, whereby, laying aside the
" form of God, he humbled himself, and made hiin-
seif of no reputation." He thereby entered into the
depth of our misery, partaking of all our bodily weak-
nesses and infirmities. He was wearied with the jour-
nies he undertook to finish the work he was sent for ;
how many tiresome paces did he go, when he went
about doing good ? but particularly healing multitudes
of sick and diseased that continually crowded to him
from all parts, and surrounded him often to that de,2:ree,
that he could not so much as eat bread, and his very
friends thought him to be beside himself. He fiilfilled
also what is said by the prophet, and repeated in the his-
tory of the gospel : " Himself took our infirmities, and
bare our sicknesses ;" never withdrawing from any
hardship, or approaching calamity, never shrinking
under the bürden of poverty, of cruel mockings, of un-
just reproaches, and of other evils and encounters, let
them be never so sharp and numerous. And whereas
he might have been served by all the creatures of
God, and waited on by legions of angels ; yet dispens-
ed he with all this glory, and did not exert that Sover-
eign power which was lodged in him. He sufFered his
head to be torn by thorns, his hands to be tied, his sa-
cred body to be scourged, hands and feet to be nailed
to the Gross, his side to be pierced with a spear. All
this he cheerfuliy submitted to, though it had been in
his power to prevent it, and with one word to restrain
the fury of all the creatures from insulting their Creator
in so shameful a manner.

\ 4. In a word : for our sakes, he made himself sub-
ject to all the creatures. He took upon him the form of
a servant, that by his lowliness, he might repair our loss-
cs, and reinstate us into that sovereign dominion over
all the creatures, we forfeited in Adam. He rose from
the dead again, and gained a perfect conquest at last,
thereby to purchase us an everlasting victory. He
sufFered himself to be tempted by the devil, hurried

438 Christ the Book of Life. Book IL

about by his malice, tormented by his Instruments, the
Jews of old, fastened to the cross by their cruelty : and
all this he underwent, in order to rescue mankind from
their spiritual thraldom, from the power of the devil
leading them captive at his ^^ ill, and of all his subordi-
nate tools and vassals. ITius the strongest became
weak, the Almighty, infirm ; the most glorious, was
niade most despicable ; the most beautifiil, was most
abhorred and hated; the most exalted, most exposed
himsclf to temptations ofall kinds, to sufferings and dif-
ficulties, to pains and hardships ; thereby to check our
sinful tenderness and eßeminacy, as things utterly mis-
bccoming spiritual soldiers, and to innre his foilowers
betimes to the strait, though despised way of self-denial
and mortification. Alas ! how tender and delicate are
now generally the minds of those that style themselves
Christians ! how^ unlike are they to the pattern from
whence they fetch their denomination, and to the orig-
inal copy they pretend to write after ! The smallest
cross is now complained of, as of an insufferable bür-
den, and a little trouble and toil they are perhaps to un-
dergo for their God and neighboiir, seem a sufficient plea
for them to start back into the smooth way, and to drop
entirely the article of the cross, so displeasing to the
old man. Not to mention here, how uneasy they are,
how restless, how impatient even under those trials and
appointments, the Lord sends upon them for pro-
moting the recovery of their o\\ n souls, and the glory
of his name.

\ 5. Thus has the Lord laid aside the form of God
for a while. But this was not all. He did no less lay
aside the use of the divine wisdom which resided in
him. His conversation \\ ith others was piain and easy,
and he behaved himself like a man knowing no letters,
as the Jews expressed it. He did not assume to himself
the wonted air or formalities of a great doctor of divini-
ty, or of an acute reasoner and disputer. Neither did
he do like men that value themselves on account of their
parts, wit, polite learning, and high descent. Nothing
was more obvlous in his life and conduct, nothing more
visible than a quiet serenity and stillness of mind he en-

Chap. XIII. Christ the Book of Life, 439

joyed in the midst of all the storms of the world. This
was attended however by a divine power, and unafFected
hohness of manners, an unfeigned charity, meekness,
and humiUty. In his delivery, he made use of easy and
inteUigible terms, adapted even to the meanest capacity ;
and yet did there go along with it a celestial vigoiir
and energy exceedingly affecting the hearts of the hear-
ers. Thus he taught the way of God, in truth, and as
one having authority ; though at the same time, those
that in their manners and discourses endeavoured to
please the corrupted taste of the world, would cry him
down for an idiot, or a man of no w it and learning. At
this rate, the eternal wisdom of God, speaking through
the prophets of old, w^as cast olF like a piece of foÜy,
and the true light and Enlightener of souls rejected like
cheat and imposture : all which may serve us for in-
stniction, viz. Not to over-value ourselves upon oiir
parts and abilities ; but considering, they are not given
US for a gratification of pride, but to lay them out for
advancing the glory of God, and the good of our feilow
creatures.

^ 6. This simplicity of our Lord w^as again accom-
panied by a denial of his glory and majesty. So great
w^as his condescension, that he did freely converse with
sinners ; and not only with the meanest, but with the
worst of men : he did eat and drink with them : and
this for no other reason, than thereby to answer the
great errand he was sent on, which w^as, to " seek and
to save that which w^as lost." It was on this account
he w^as so grievously defamed with a multitude of black
and odious names thrown upon him by his enemies ;
who taking advantage from his conduct, called him one
time, a *' gluttonous man, a wine-bibber, a friend of
publicans and sinners :" another time, they exclaimed
against him as a " Samaritan that had a devil." Nor
did their rage and malice stop here, but they carried it at
last so far, that they executed him in the midst of two
thieves, he himself being reputed the greatest villain of
the three, and, as it were, the very head of the gang. All
which he sufFered in order to '' bear the sin of many, and
to make intercession for the transgressors." How easily

440 Christ the Book of Life. Book IL

might he have acquired a great name, by the eminent
hoiincsb of his life, by that candour and unmixed inno-
cency of nianners that carried so resplendent a lustre
with it ! nay, even might he have gained a greater
repute than John himself, who, according to the Lord's
own tesümony, wasa "burning and shining light."
But he readily renounced any such affectation of great-
ness and holiness, thereby to give check to all our super-
ficial prf tenders to piety and religion, too apt to value
themselves and others, on account of an outward shevv
and appearance of godliness, or a nice and solicitous
Performance of some strict and legal duties : Though
generally those that busy themselves so much about
forms, modes, and circumstances of religion, have but
little of the life and power of God within them.

V 7. In short : The Lord forsook all that is great and
pompous in the eye of the wor-ld. He was a king, and
yet would he be subject to kings and magistrates, nay,
to his father and mother, though never so mean and in-
digent. And truly, it is not without reason, that one of
the sacred writers observes particularly, that "He went
down with his parents to Nazareth, and was subject un-
tothem," and, as some will have it, wrought at his
father's trade. He was Lord over all, and yet when he
came into the world, " He came not to be ministered un-
to, but to minister," clothing himself in all thedress cf
poverty and meanness. He was the great and wise
prophet, nay, the substantial wisdom of God : and yet
did he choose disciples of the lowest rank, a piain and
simple sort of people, and not raised at all above the
common level of men. And when it had becn in his
power to behave himself like a lord and niaster, at least
in the small Company of his followers ; yet did he even
divest himself of that right, being "among them as one
that serveth." He did not at all assume any lord-like
air o\ er them , nor was he in the least fond of all the
punctilios of honour due to him as to a master : but
chose rather to be a master in life and doctrine,* than
in any othcr distinguishing character of grandeur and
pre-eminence. Thus when he taught the duty of obe-

• Non magister imperio, sed viU & doctrina.

Chap. XIII. Christ the Book of Life, 441

dience, he shewed at the same time a pattern of obedi-
ence in hib own life and conduct. When he endeav-
oured to instil into his disciples a sense of humility, of
patience, of subjeetion to tbeir superiors, and of other
Christian virtues, he practised them first himself, that
so his own example might have a more po werful influ-
enae npon the lives of others too, the practice, like an
individual companion, thus going along vvith the doctrine
itself. He has left us for this purpose, abundance of
adniirable instances of virtues : for beingheadand mas-
ter, he thought it becoming his character to be chief
also in bearing afironts, reproaches, injuries, poverty,
misery, and in performing the most contemptible ser<
vices, and even that of vv ashing his disciples' feet. And
thus he proved amaster, head, and teacher, not in doc-
trine only ; but in life also, in example, and practice.

§ 8. Älas ! Hovv are we now fallen away from so glo-
rious, from so shining a pattern of virtue, into folly and
vanity ! Our head despised worldly honour, and lo ! we
are in pursuit after it. He submitted to crosses and
trigls, and we shrink back at the very sight thereof;
unwilling to be disturbed in the enjoyment of our ease
and prosperity. He became obedient unto death, and
we, like libertines, indulge ourselves in all manner
of licentiousness, as if seif- will was now become the
Standing rule of our actions, not to be controlled in atiy
thing at all. Alas ! this does not agree in the least
with the example the Lord has set before us, nor with
the Spiritual maxims contained in the book of life, which
he himself has left us for imitation. Consider there-
fore, O man, how near the way whereinyou walk, comes
up to that excellent way wherein your Lord and Master
himself walk ed. If you despise the narrow way of
Jesus, and follow the way of the world now in vogue
and fashion ; then know for certain, that your way,
thöugh smooth and pleasing for a while, will end in utter
destruction at last ! And so rauch of the first head re^
lating to the poor life of Christ.

HHh

442 C/irist a Fattern of Humility, Book IL

CHAP. XIV.

That the Lord Jesus by bis patient suffering the Reproaches and
Affronts of others, as also by bis self-denying Life, hath taught
US to despise the Honours and Pomps of the World.

ISAIAH üii. o.'-^He is desfiised and rejected ofmen^ a man ofsorronvB
and acquainted with grief,

) 1. THIS scripture contains the second \vQ.2id, of the
poor life of Christ, which is the contempt he endured
from the world. After you have read over, and serious-
ly considered the lesson of poverty, in the book of life
exhibited by the Lord ; consider novv also the deep
and unaffected humility which was so eminently seen
in his whoie life and conduct. Never did he catch
the applauses of men ; never was he acted by ambition,
or any thirst to temporal honour and greatness : on the
contrary, whenerer men offered to bestow honours,
praises and dignities upon him, he fled from it, he re-
fused it, he declined it, both with words and deeds :
never did he accept of any honour from men even
when they would take him by force to make him a
king.

^ 2. On the other hand, with what inexpressible hu-
mility did he bcar all the insolencies, the reproaches,
and calumnies wherewith his enemies loaded him ! He
himself (as was hinted before) was cried down for the
vilest Samaritan, and his miracles, by a most malicious
contrivance, ascribed to the power of Beizebub. That
sound and salutary doctrine he brought down from
heaven, was most daringly exploded like a piece of blas-
phemy ; and he who taught it, every where insulted by
foul and uncharitable censures, and such black lies and
slanders as men ^^ ere but able to contrive. In the pro-
gress of his years, it soon a])peai*ed, that his life was
dcsigned to be a scene of pcrpetual misery and con-
tempt. He was betrayed and sold ; he was denied
and iDuffetted ; he was spit upon and crowned with
thorns ; he was derided and scourged ; he was smit-

Chap. XIV. Christ a Pattern of Humility, 443

ten, and sentenced to death ; he was quite rejected at
last, and condemned to undergo the ignominious death
of the cross. He was forsaken by God and men ;
and in fine, stripped of all, was executed in the midst
of scandalous malefactors, hanging on the tree like a
cursed one !

\ 3. He was then made the common gazing-stock
of all his enemies, and hissed at by priests, scribes and-
elders. His prayers w ere turned into ridicule, his gar-
ments parted by lots, and at the approach of the very
pangs of death, he had nothing to refresh himself but
vinegar mingled with gall. At last, when all was finish-
ed, he expired on the cursed tree of the cross, füll of the
reproaches, hatred and indignation of the world ; inso-
much, that even after his death, he had his body pierced
widi a spear, and his grave made with the \Aicked. Nay,
his enemies continued to foam with rage and malice,
even when he had given up the ghost, and by calling him
a deceiver, still murdered him with their criiel tongues,
whose body they had but newly slain with their impious
hands. Being risen at last from the dead, and triumph-
ing over his enemies ; they then boldly denied the truth
of his resurrection, and left no stone unturned to blacken
his divine character, and to run dow^n all the transactions
of his life, for cheat and imposture. Thus was the Lord,
both in the beginning, progress, and exit of his ever-
blessed life, " despised and rejected, a man of sorrows,
and acquainted with grief."

\ 4. In this course of our Lord's life, is not only dis-
playedto us the abounding treasure of redemption gain-
ed by Christ, and of which he himself is the very source
and basis ; but also most clearly demonstratcd, that in
this scene of sufferings, he is our great doctor and mas-
ter, our prophet and shepherd, our instructor, light,
and constant monitor ; that also we, by looking unto
him, may leam to despise earthly pomp and greatness,
and by closeiy adhering to him, like true members to
their head, ** grow up into him in all things," being
rendered conformable unto his life, and rooted and
grounded in his love.

444 Of the Contempt of the World. Book II.

) 5. But, alas ! How is it possible we should be fit
for so eminent a character of being members of Christ,
"ivhilst our life is so contrary to the life of him vvho is
designed to be our head ? Certainly, whilst in our ac-
tions, u ords, and endeavours, we do not entirely aim at
God's glory, but our own ; it is then most evident, that
Christ does not live in us, but the prince of this vvorld :
It is then piain, that we are not yet got loose from the
love and various ties of this world : For -w/iatsocüer is
born of God, and loves the Lord, cuercomes the world,
and so is not overcome by it. Nor does such a one
any more love the world ; for if any man ** love the
World, the love of the Father is not in him ;" and con-
sequently, that of Christ neither.

\ 6. Upon the whole, let the life of Christ be unto us
a constant and awakening monitor, to press after him,
who is the captain of our salvation, and to die unto the
world as he did. Consider the beginning, together with
the progress, and final conclusion of his happy life, and
nothing, you will say, speaks more loud, nothiiig is
more evident, nothing more obvious to every one's eye,
than his profound humility, wherewith he bore the con-
tempt and reproaches of all those that love the world.

CHAP. XV.

How a Christian by Christ ought to bear, and to overcome the
Adversity and Contempt of this World.

HEB. xii. Z.— 'Consider him that endured fiuch contradiction of sin-
Tiers againct himselj] lest ye be ivearied and Joint in your minds,

V 1. IT is a most moving complaint poured forth by
the Messiah in these words : *' I became a reproach un-
to them ; when they looked upon nie, they shaked their
heads. Help me, O Lord my God ; O save nie ac-
cording to thy mercy ; that they may know that it is
thy hand, that thou Lord hast done it. Let them curse,
but bless thou : When they arise, let them be ashamed.
but let thy servant rejoice. Let mine adv^rsaries be

Chap. XV. Ofthe Contempt of the World, 445

clotlied with shame, and let them cover diemselves
with their own confusion, as widi a mantle. I ^vill great-
ly praise the Lord with my mouth ; yea, I will praise
him among the multitude. For he shall stand at the
right hand of the poor, to save him from those that con-
demn his soul."

k 2. This pathetic complaint of oiir dear Redeemer,
every Christian ought to be most lively affected with,
and to represent it to himself hke a mirror, therein most
carefuily to behold the life of Christ under the cross, to-
gether with that of all the saints in general. This way
of the cross has been copiously spoken of in the book of
Psalms, in order to render it the more familiär to us, and
to teach us betimes, " that we must through much trib-
ulation enter into the kingdom of God." Such a con-
sideration gives present ease and comfort under con-
tempt and reproaches incident to the true foliowers of
Christ, and uses them to a conformity of the image of
Christ : which as it is one of the greatest honours our
Master bestows on his disciples ; so it is by the world
hated and abhorred, as healing physic by a deiicate and
distempered palate. However, this conformity is the
grand duty of a Christian, inuring him to bear his Mas-
ter's reproach and abject image in time, that he may al-
so hereafter bear his glorious image in eternity. But as
the aforesaid 109th Psalm contains at large a prayer of
Christ expressed in the midst of his sulferings ; so it
mentions in the latter part, three sorts of troubles more
particularly, wherewith the Lord, whose type David was,
found himself oppressed.

5 3. In ihQßrst place, the Lord complaineth of a ve-
hement anxietv of heart, declared in this manner : "I
am poor and needy, and my heart is wounded within
me." Behoid, what complaints this sacred, this emi-
nent person is reduced to ! and what i% the reason there-
of ? Surely, to acquaint us in most moving and afFec-
tionate terms, what he has suffered for our sake. He
says : / am poor ! And lo ! you sweat and toil to ^^t
es'tates, to hoard up riches, and yet you are still poor
and discontented in the possession of them. He says :
/ am needy ; and you, O man, are entirely beut upon

446 Of the Contempt of the World. Book IL

your ease, prosperity, and fulness of bread ! He com-
plains : My heart is ivounded imthin me, How unrea-
sonable is it then, O man ! that you should be humour-
ed and gratified in all your vain and carnal propensions !
Nothing must run counter to your extravagant doings \
Nothing \\ ill kindly go down with you but what is sea-
soned with mirth and alacrity ; sorrow and melancholy
being far banished from your heart ; nay, not permitted
at all to give you any disturbance in the fill of your en-
joyments. But alas ! how is it possible for a Christian,
never to reflect back upon the sad and sorrowful life of
that Lord and Master, whose servant and disciple he
pretends to be, and who has left him so fair and bright
a pattern for imitation ? He coniplains, that his heart
was wounded \\ ithin him ; it was bruised, and as it were,
smitten with rods, and exceeding heavy. Surely if noth-
ing will composc you to a liking the cross of Christ, let
at least the consideration of the sacredness of the afflict-
ed person here represented, and infinitely exalted above
you, work you into a ready compliance with his life.
Such a consideration will give you ease and patience un-
der any grief that may attend you, and make you relish
the better those untainted pleasures which will certainly
succeed the cross. Therefore think with yourself in this
or the like manner : "I am now put to trouble and anx-
iety of heart ; but the same did befal also my Lord and
Master ; \\ hose very soul was surrounded wdth sorrovvs
so heavy and acute, w ith pains so fierce and dreadful,
that nothing of whate^'er I shall undergo, can equal
them." However, the Lord, after the sufferings, enter-
ed into everlasting joy ; after the contempt, into never-
fading glory ; through death into life, through hell into
hea\en : The scene was now altered, and a happy ex-
change followcd, being no less than an exceeding vveight
of glory after a short weight of misery : And thus it
will be with all the sincerc foUowers of flie Lord, to
"whom their crosses will prove but as many advances to
a more excellent glory, and their affliction will be the
very inlet into everlasting bliss and happiness.

(? 4. After the Lord had spokcn of inward sorrow
thatpressed upon him he now goes on to give us, sec^

Chap. XV. Ofthe Contempt ofthe World, 447

ondly^ a view of the infirmities of his body also : ** I
am gone, (says he,) like the shadow when it declineth :
I am tossed up and down as the locust. My knees
are weak through fasting, and my flesh faileth of fat-
ness." A most expressive description ofthe common
frailty of human nature ! What is a shadow, but a mere
nothing, an empty, lifeless appearance ? To such an
abject lowliness, to such an inconceivable degree of
humiUation the Lord sulFered himself to be reduced
whilst he dwelt among us ! He who is Hfe and hght it-
self, and the bottomless fountain of Ufe and happi-
ness, is exposed to labour and infirmities. And should
not men hereby learn so much humiUty at least, as to
think themselves far greater nothings, and more perish-
ing shadows, than the Lord of Ufe himself !

^ 5. But he goes on : '' I am tossed up and down as
the locust." The Lord had no settled habitation upon
earth, as men ofthe world have,.whose delight is in
amplebuildings, fixed entertainments, and stately pala-
ces. He \vas in a Consta nt pilgrimage towards that
kingdom which cannot be moved. For this reason he
is said to have only tabernacled among us, and is here
compared to a locust, which, having no nest or abiding
place, is fearful, and tossed to and fro, and driven away
with every wind. And even in this has our blessed
Saviour left us a pattern, to walk as he walked ; and
seeing we have no continuing city here, seek one to
come, vrhich has foundations, whose builder and ma-
ker is God.

§ 6. What is farther added of the weakness of his
knees, and the failingof his flesh, did abundantly appear
about the time of his passion, when his " strength was
dried up like a potsherd ;" and it mxay be a monitor to
US under bodily diseases and infirmities. Should we
complain (as many are apt to do) of a fit of sickness,
when the Lord of life pined away into weakness, and
languished in misery ? Should we pamper our bodies,
w^hen the Lord endured faintness and fastings ? iVnd
what matters it how languid, weak and neglected our
body be, if our soul and Spiritual life be but in a vigor-
ous habit ? It is this on which we ought to lay out our

i48 Of the Contempt of the World. Book IL

time and diligence : It is this we ought to look after
mobt carefully : It is this which ought to eat that which
is gocd, and delight itself in spiritual fatness, that so it
may grow strong in the Lord, and in the power of bis
niiö:ht.

\ 7. Thirdly, the Lord explains the great contempt
he iinderwent in this ^vorld, thereby to stop us in our
pursuit after vain honour, and to break us from our
pride and seif esteem. " I am (says he) areproach unto
them, w hen they look upon me, they shake their heads."
The enemies of Christ insulted him in the ^dlest and
most licentious manner, expressing even by signs and
gestures, the scornfal and scofiing temper they harbour-
ed within. What indignity like to this ! All which the
anointed of the Lord endured for no otherend, than to
rescue mankind from eternal scorn and infamy : For
man being become a scorner and hater of God, defying
him and the öfters of his grace ; Christ was now design-
ed to make atonement for so heinous a sin, by the ex-
treme contempt he willingly embraced. However, as
the Lord by his humble Submission to the contempt of-
the World, has laid a mighty Obligation on all Christians
to be his followers therein ; so the considerations here
annexed, may be of great use for supporting a man under
sufferings of that nature.

\ 8. First consider, that in bearing the contempt of
the World, you bear no less than the very image of
Christ, and follow him who is the head, master, and
captain of your salvation.

(2.) To becontemned and disrespectfullyusedbythe
World, is of great efficacy for improving yourself in true
humility ; a virtue of so divine and heavenly an ex-
traction, as to be only fit to receive the influence of
divine grace. *' For God resisteth the proud, but giveth
grace to the humble."

(3.) Your suffering reproaches for the sake of truth,
is an evidence, you are ranked with the cloud of those
noble v.itnesses, who in all ages have been made as
** the filth of the world, and the off'scouring of all
things," audso continue to be esteemed unto this dav*

Chat. XV. 0/ the Contempt of the World. 449

(4. ) Remember that those that are come out of greal
tribulation, shali be before the throne ofGod atlast, and
be there confessed before the angeis of God.

(5.) What matters it, how contemptibly the world
uses you, since you are not to rise in the last day, as
some shall, '*to shame and evcrlasting contempt," (the
Lord havmgredeemedyou from that) but to honour and
glory ; this being the lot and revvard of all those that
have here endured the aiFronts and revilings of a wicked
World.

§ 9. (6.) The World, like an imperious mistress,
frowns on all those that get loose from her tyranny. But
Vv^hen the world frowns, then God tavours. VVhen men
withdraw their kindness, then God confers and shevvs
mercy. For this purpose prays the Psalmist. *' Help
me, O Lord my God : O save me according to thy
mercy : That they may know, that this is thy hand, that
thou Lord hast done it." As the Lord removed at last
his Son from the cross, from all the labours of his soul,
from all the insults of his vile enemies, and crowned him
with glory in heaven : Thus he v/iil deal with you also,
if you continue faithful in bearing the cross, together
with all the injuries and indignities of a profane world.
On that day shall the \Torld stand amazed at the dignity
of a glorified saint, and at the strangeness of his salva-
tion, so far beyond all that they looked for. But they shall
see the scene is now altered, and know it is the Lord 's
hand that has done it.

(7.) It was God himself who sufFered his beloved
Son to be thus contemned, reproached, and reviled, ac-
cording to that of David, who was a type of Christ both
in his troubles and triumphs: "Because for thy sake I
have borne reproach ; shame hath covered my face.'»
Remember therefore, that the same God, who ordered
a bitter cup to be drunk off by his dear Son, has also
allotted you your set of trials, " to humble thee, and to
know what is in thy heart."

(8.) Be sure, that the Lord will change all the unde^
served reproaches thrown upon you, into so many bless-
ings, and in his own time, bring shame and confusion
I I i

450 Of the Contempt of the World. Book IL

iipon scoffers. This is expressed in the foUowing verse:
*' Let them curse, but bless thou : When they arise, let
thcin be ashamed; but let thy servants rejoice." Nay,
ir the wicked curse never so much, yet shall the curse
caiibtless, never come, as plainly appears froni Balaam's
attempt, vvho could not curse whom God had not cursed :
Whereas, on thecontrary, *' vvhosoever feareth the Lord,
it shull go \\ eil with him at the last, and he shall find fa-
vour in the day of his death." The same blessing is
bestowed on Abraham, and on all those that walk in the
Steps of his faith : "I will bless them that bless thee,
and curse him that curseth thee." iVnd in another
place, we have this encouragement : " Fear ye not the
reproach of men, neither be ye afraid of their revilings."
Aiid our Redeemer himself has declared : *' Blessed are
ye when men shall revile you." And his aposde : '' If
ye be reproached for the name of Christ, happy are ye ;
for the Spirit of gloryand of God resteth upon you."

\ 10. (y.) The Lord goes on in the aforesaid psalm :
'* I will greatly praise the Lord with my mouth; yea, I
will praise him among the multitude." Christ triumphs
at last o\ er his sufferir.gs, and returns now thanks to his
heavenly Father for the very crosses and reproaches al-
lotted him. This is the temper of every sincere Chris-
tian. He has that heroic nobleness, that elevation of
mind in him, as to be thankful in the midst of afRictions
and reproaches, whilst he but looks on the hand of that
kir.d Father which entails all this upon him. And truly,
the Lord never infiicts any sore judgment on a soul, but
he afibrds her at the same time a suflicient reason for
thankir.g and blessing him for that affliction. Thus is
gl atitudc the happy product of crosses and trials. And
this con^ideration is fit to sweeten the duty of resigna-
tion to the will of God. For he that for the love of
Christ, readily submits to the contempt and revilings of
a vain world, shall be honoured by God again, both in
this World and in the other. For there is a time, where-
in the Lord " raises up the poor out of the dust, and lifts
the needy out of the dunghill ; that he may set him with
princes, even with the princes of his people." Surely
it argucs an excellent spirit and a virtuous Constitution

Chap. XV. Ofthe Coiitempt ofthe JVorld. 451

of soul, whenever a man for Chrlst's sake bears the In-
sults of the wicked, and maintains an unshaken calmness
and evenness of mind in the midst of all the storras and
caliimnies ofthe vvorld; the "ornament of a meek and
quiet spirit being in the sight of God of great price.'^

(10.) At last our psahn concludes : " For he shall
stand at the right hand of the poor, to save him from
those that condemn his soul." Here is comfort enough
to make a Christian bear up against the hardships, re-
proaches, and straits he is like to meet with in his war-
fare. There is never a word, the Lord will stand at
the right of the violent and great ones, of the oppressors
and persecutors of the innocent ; but he will stand at
the right hand of the poor, who having no arm or Sup-
port of men to rely on, flee to the Lord alone for help
and refuge, as to the sole object of their faith and de-
pendance. Those are remembered, when he makes
Inquisition for blood ; and those are the aiRicted, or the
humble, whose cry the Lord doth not forget. And
Tertullian teils us : *' We are then absolved by God,
when the world condemns us :" who also usualiy frus-
trates the machinations of the wicked. For though
these watch the righteous, and seek to slay him ; yet
will the Lord not leave him in their hand, nor condemn
him when he is judged. Behold, O man ! thus will
the Lord attend you with a wonderful deliverance, if
you continue faithful and patient to the end. There
will be reason enough to extol his name for the few wea-
risome paces that have brought you happily to the land
of rest and delight. The pleasant remembrance of
this great reward should, methinks, endear unto you the
duty of patience, and encourage you at the same time, to
be fervent in the practice of so noble a virtue. Cer-
tainly David himselfhad fainted, unless he had be-
lieved to see the goodness of the Lord in the land of the
living. Wait therefore on the Lord ; be of good cour-
age, and he shall strengthen thine heart : wait, I say, on
the Lord." Gast not away your confidence. Itisbut
after a little while when your great Protector will hide you
in the secret of his presence from the pride of man.
Therefore '' judge nothing before the time, until the

452 Of true Honour, Book IL

Lord come, who both will bring to Hght the hidden
things of darkness, and ^\\\\ make manifest the coun-
sels of the hearts ; and then shall every man have praise
ofGod."

CHAP. XVL

How Christians are to seek their Honour and Glory in Christ ^
and how they may obtain the same.

PSALM cix. 1.— Äb/rf not thy fieace, 0 God, my firaise,

§ 1. THIS is a prayer of the Son of God, spoken in a
prophetical spirit, (as indeed the vvhole Psalm is) and
foretelling both the siifferings of Christ, and his afflicted
members ; and the triumph of faith, or of an entire de-
pendance upon God, attended with an utter extirpation
of all his enemies : The purport or substance of the
first \\ ords of our Lord's prayer may be expressed fuiler
in this manner :

" O my heavenly Father, thou knowest, how I in this
World have not soiight mine own glory, bnt the glory of
thine holy name, and the salvation of all men : And
therefore was Isobitterly persecuted, blasphemed, con-
temned, and reproached. Nevertheless, this is my
comfort, that thou art my Father, and that I am thy
only begotten son : for, lo ! this is my glory, and this
is my praise in heaven with thee ; and this my glory
wilt thou in due time manifest and bring to light ; that
by thy glorifying me, the world may see whom it is they
have persecuted and blasphemed. Father, glorify thy
name ; and hold not thy peace, O my glory, and my
God !"

^ 2. Now hence we are to leam, that those have the
greatest glory and praise in heaven, who in this world
are the most persecuted for righteousness' sake : This
we shall learn from the example of our Lord himself,
w hereby we are encouraged to endure the cross, with-
out being wearied in our minds, as looking unto him
^vhoendurcd such continual " contradiction of sinners

Chap. XVI. Of true Honour, 453

against himself." For from him, in him, and out of
him, it is appointed that we shouid leam true vvisdom,
as out of a true book of life ; and thereby obtain a right
knovvledge and holy understanding of God and heavenly
matters. But that we njay the better transcribe the life
of Christ in our ovvn conduct and conversation, let us
carefuUy observe the foUowing particulars :

§ 3. (1.) Christ never sought upon earth his own glo-
ry in any thing that he did ; but accounted it sufficient
for him, that God alone was his glory. So let us then
in like manner reject the empty glory and praises of
this World in whatever we do ; endeavouring only that
God may be glorilied in us, saying, "Ah, Lord God !
give US also such a heart, even the heart of Christ thy
Son, that we may have our glory in thee alone, and not
in ourselves : that we may have our glory in heaven on-
ly, and not upon earth."

, (2.) It was the highest glory of the Lord Christ, that
he was the only begatten Son oj God. And for this rea-
son did the world persecute, vilify, and blaspheme him :
so shouid a Christian look for no other honour than what
he enjoys in the paternal love of God, by the witness of
the Spirit residing within him.

" Grant us also, dear Father, w^e beseech thee, that
it may be our greatest glory and jo}^, that we are thy
children ; that so we may obtain the eternal fruition of
thy love and faithfulness, and may, through this our
Christian childship, come to possess in thee an ever-
lasting inheritance : and that wt may remember, how,
that if the world hate, envy, reproach, and persecute us,
it hath doiie the very same before to thy most holy
chiid Jesus."

(3.) Itisthe glory of the Lord Christ, that he wTought
so many divine works, that he went about continually
doing the most wondrous acts of beneficence and royal
grace to mankind, and that out of pure love only, and the
highest compassion to the miseries of fallen nature.
However, for all this, he received nothing but hatred
and a most heinous unthankfulness. Hence also our
hearts ought to break forth in some such manner as this :

454 Of true Honour. Book II.

§ 4. *' Ah ! loving God ! give us then such ^^vi-
eroLis, such grateful, such faithful hearts, as we may be
always ready to do good to as many as possibly we can :
and that we may never be deterred from acts of charity,
either by the gross unthankfulness of a hardened world,
or by the unworthiness of the objects we bestow them
on ; ascribing not to ourselves, but to thy name only,
the glory of all we do."

(4.) It is the highest glory of our Lord Jesus Christ,
that he has, out of pure love, laid down his life for us,
that he has purchased us with his own blood, that h^
has been obedient to the Father, even unto death,
that with the greatest meekness he has endured the vil-
est reproach, and with the utmost patience he has borne
the exquisite pains of the cross. Let therefore the fire
of devotion kindled within, break forth into these, or the
like expressions :

'* O God, our glory, help ! help us, that we may also
overconie our enemy with love, subdue our flesh with
godly obedience, bear the reproach of the world with
the meekness and long-suffering of Christ, obtain the
victory through patience ; and being thus made strong
in the Lord, be more than conquerors through him
that loved us !"

(5.) The sovereign glory of the blessed Jesus, our
dearest Lord, is his exaltation to the right band of God :
and the name which is given him by this glorification,
which is a name *' above every name, that every knee
both in heaven and in earth must bow to his name, and all
tongues be obliged to confess him to be their Lord."

^5. " Help, O gracious God ! Help, loving Father !
O help US, that we may ever esteem it our highest glo-
ry to be made conformable to our ever-blessed head
and Saviour ; that so, when he shall be hereafter reveal-
ed in power and majesty, we also may appear with him
in glory, after we have here endured the cross, and been
faithful to the end !"

(6.) The glory of Christ the Lord, is, that he is the
only Head of his church in general, and of every mem-
ber thereof in particular j a glorious King of his people ;

Chap. XVI. Of true Honour. 455

and an everlasting High-Priest, making intercession for

US.

'' Help US with thy grace, O God, most gracious, that
we may evermore account it our greatest glory, that we
are the members of thy Son, that\ve are the subjects of
his kingdom, and that we may enjoy all the privileges
and benefits purchased by his high-priestly intercession,
sacrifice, and benediction."

§ 6. (7.) Another branch of the glory of Christ, is,
that God has most wonderfully displayed and magnifi-
cd his name throughout the whole vvorld : And has, in
Opposition to all his enemies, blasphemers, and persecu-
tors, who would not own him to be the Son of God, in the
most public and solemn manner attested his cause, de-
clared him to be his Son by mighty signs and wonders,
and established faith in his name, amongst many nations
and languages, maugre all the malice and policy of hell
and satan. For notvvithstanding God held his peace for
a while, and vailed the glory of his Son with the mystery
of the cross ; yet was this only designed, that it might
break forth the more gloriously hereafter, and like the
sun, hid a while under a cloud, shine with the greater
lustre, when now the cloud is withdrawn, and the wholc
earth, from the rising of the sun to the going down there-
of, called upon to behold the unspotted beauty, and the
bright glory of the Sun of Righteousness, darting forth
healing in his beams. For out of Sion now God ap-
pears in perfect beauty : Yea, our God comes who is
Immanuel ; and he shall not keep silence always ; his
voice being so powerful, that there is neither speech nor
language where it is not heard ; and his circuit so univer-
sal, that from the light and heat thereof, nothing shall be
hid, every one speaking of his praise, and bowing before
his footstool. So also in like manner, notwithstanding
God may seem now and then to keep silence for a while,
and, asit were, to hold his peace when his church is in-
sulted and persecuted ; yet there is nothing more cer-
tain, than that (when the short hour of probation isover)
he will no longer keep silence, but with a high hand,
deliver us from the reproach which we suffered, and re-
move his stroke a%vay from us, that we may rejoice in hi,«>

456 The Triumph o^uer Cahifnnies. Book IL

sah-ation. However, it doth not yet appear nvhat U'^
shall thcn be.

\ 7. Tlie concliision now of the whole matter is this :
It is God V. ho is to be our glory alone ; it is not thc
World, nor vvealth, nor honour, nor greatness, nor the
arm of flesh, nor the wit and prudence of men, that I
may call my glory ; but God, and only God, is my glo-
ry !* Wherefore, '* let not the wise man glory in his wis-
dom,'* as it is written, "neither Ict the mighty man gloi-
rv in his might, nor let the rieh man glory in his riches :
But let hini that giorieth, glory in this, that he mider-
standeth and knovveth me, that I am the Lord,"

CHAP. XVII.

How, after the Example of Christ, and of all other Saints, wc
may overcome Calumny.

PS. cii. 8.— Afzne enemies refiroach me all the day : J?id they that
are mad against me, are sivorn against me.

^ 1. AMONG the many Grosses and troubles of a
Christian, a false and slanderous tongue is none of the
least, as from the example of Christ himself we may ev-
idently see ; uhom pharisaical serpents and vipers, with
their envenomcd tongues, both in his life, and at his
death, did most maliciously sting. Herein left the Lord
a pattern of heroic patience to every Christian who must
not think to escape, when their great Master himself was
wounded with the blows of malicious tongues. For the
more conformablc any one is to Christ, and the more
zealous a followcr he is of his steps, the more is he in-
sulted by false and dcccitful tongues. This appears
plainly from thc example of holy Da\id, who \^•as most
miserably plagued by slandcrers, as he himself bitterly
complains in these following Psalms : iii, iv, x, xil, xv,
xxxi, 1, Iii, Iv, Iviii, Ixiv, Ixix, cii, cxx, and cxl.

^ 2. Nay, there is hardly one of all the prophets of
old, who did not feel these dcadly arrows shot against

Chap. XVII. The Triumph over C ahmnies, 457

them, by niurdering tongues ; ofwhich Jeremiah makes
mention, saying : "Their false tongues are murderous
arrows shot out : with their mouth they speak peacea-
bly to their neighbour, bat in their heart they lie in wait
to destroy." Wherefore all honest hearts ought to take
heed not to be defiled by backbiters, but to be warded
against them. For as he that handies a man seized with a
leprosy, or a high infectious distemper, m.ust expect
to be also infected : so he that gives ear to lying
tongues, too often catches the same distemper ; the
poison of slandering insensibly vvorking itseif into all
those that do not betimes fiy from it. Novv since a
Christian is forbidden to retort evil for e\il, as that
which agrees not with Christian faith ; there is no other
counsel hence, but that by a conscience void of offence,
he must fetch his comfort from those divine oracles the
Lord has furnished him with for that purpose.

5 3. Let your first comfort be the example of Christ
and of all saints. For itfares no worse with us herein,
than with Christ our head, and with all that have ever
been most dear to him. Nothing of this kind has befall-
en US, which has been not before in all ages undergone by
them. And since the examples of others have generally
a powerful influence on our lives, and readily offer
themselves to our remembrance in time of trouble and
tribulation ; we may therefore improve all those exam-
ples for an encouragement to bear our treatment also
with patience and cheerfulness, for the sake of the joy
that usually Springs up out of the reproach of the cross.
Look then uponthe Prince ofyour salvation, look upon
the lives of all the saints of old, such as have been the
greatest lights in their generation.

§ 4. Consider, particularly, the example of Moses,
who esteemed the reproach of Christ better than the
crown of Egypt ; and w4io, by reason of the continual
contradictions he underwent, is said to have been a
/' man the most afflicted* above all the men which were

* Our Version renders it, ** Now the man Moses was very meek ;'* but
in many other places, the same word which here occurs, is rendered by
affiicted ; the original bearing both sig-nifications. The practice of meek*
ness is furtheredby affliction. Conf. Ainsworth, in h. 1.
K K k

458 The Triumph o^er Calumnles. Book IL

lipon the face of the earth." And what shall we say of
David ■? He was truly in his time, the very mark, as it
vvere, at which all die false tongues in the land shot their
murderous arrows. Wherefore '' mine enemies, (said
he) revile me all the day long : and they that are mad
upon me, are sworn together against me." That is, they
alfronted him daily with the reproach of his misery,
turning him, as it were, into a proverb, and ofFering him
the most heinous indignity that can be ofFered to a man.
And what shall we say of Job ? How was he upbraided
by his friends, and grieved with their tongues ! And
how feil Daniel, that holy prophet, into the moiiths of
the ungodly, as into an open sepulchre, yea, as into a
den of lions ! but how powerfully did the Lord deliver
Moses, and Job, and Daniel ! all these are gone before
von, and their examples being duly considered, will
stir iip in you a spirit of holy emulation, and draw you
into the same way of the cross by which they entered
into the kingdom of God. See and behold, there gocs
your Lord Jesus before you, pursued with the curses
and revilings of the pharisee ! See ! there goes Moses^
before, and the faction of Corah, Dathan, and Abiram
foUowing behind with execrations in their mouths, and
stones in their hands, to rid themselves of him ! See,
there goes David before in sore trials, and Shimei be-
hind, cursing his king ! see, there goes the society of
the apostles of our Lord before, and a faithless multitude
behind stopping their ears, and running madly upon
them !

i 5. But then it is not enough, slightly only, and
superficially, to reflect on the example of the saints : but
we must learn also to be followers of them, when we are
tried as they were, copying in every tribulation after
their meekness and patience. For, teil me, how shall
meekness appear, or how shall patience be exercised, if
you be not contradicted ; or there be none to deride,
slander, and vilify you ? Wherefore you must now pa-
tiently take up your cross with them, and meekly foUow
the Lord Christ in the steps he has left you. This ar-
gucs a Christian generosity, and a temper that becomes a
disciple of the blessed Jesus. This is also agreeable to

Chap. XVII. The Triumph over Calumnies. 45^

your calling ; being indeed called to suiFer with your
Saviour, not to avenge yourself, not to return evil for
evil ; not to revile again being reviled, not to threaten
being slandered, but quietly to commit your cause to him
that judgeth righteously. In this manner you must, out
of the good treasure of your heart, bring forth good
words for the bad which you have received ; because
evil tongues must give account in the day of judgment,
of every idle word they have spoken. And this, cer-
tainly, will at the last day prove a bürden heavy
enough. Leave all therefore to the Lord, to do as he
pleases, who will not fail to do right. Recompense and
vengeance belongs to him. The ungodly may boast
never so much, and be never so confident in their own
inventions, yet shall their foot slide in time. But as for
you, O Christian, fix your eye on the Lord Jesus, and
the lamb-like frame of his mind. '' He was oppressed,
and he was afflicted, yet he opened not his mouth : He
was brought as a lamb to the slaughter ; and as a sheep
before his shearers is dumb, so opened he not his
mouth."

\ 6. From the examples of the saints, we are in the
next place to learn a sovereign remedy, which they did
make use of against the venom of evil tongues ; which
isprayer. They prayed ; and so they were healed, and
were comforted. When they were bitterly cursed by
their adversaries, they sent up only their cry to God,
saying : " Let them curse, but bless thou." See, and
ponder the whole book of Psalms throughout. How
did David defend himself with prayer as with a wall of
iron, against the blows of false tongues ! they are all
foolish marksmen, who bend their bow against the inno-
cent ; and draw the sword to slay such as are of a right
conversation. ' Por their lies and slanders shall return at
last upon their own heads, and shall enter into their own
bovvels, as it is written : '' Their sword shall enter into
their own heart, and their bows shall be broken." All
this shall be set to rights by prayer : And the steps of a
good man shall be established. For whenever any one
prays earnestly against an evil-speaker, or a liar, it is as
much as if he wrestled and fought with him ; just as

460 The Triumph over Columnies. Book II.

David wrestled with Goliah, or as the rod of Moses
with the Egvptian sorcerers. For here fighttwo spirits
with each other ; (uhich renders it the more fierce and
violent) that is, the prayer of faith proceeding from the
Hol} Spirit, the Spirit of truth ; and the spirit of lies
proceeding from the devil, the spirit of falsehood, and the
father of lies. Ho\a ever, all these devilish serpents of
the Egyptians shall be subdtied in fine, and, as it were,
sAvallowed up by the divine rod of Moses ; that is, by
prayer.

^ 7. Another remedy against the poison of a wicked
tongue, used also by the saints, is the frequent reading
and meditating upon the word of God. This is an
excellent means of consolation and refreshment, when-
ever a soul is pursued and set lipon by enemies. For
an upright heart hunied by men of falsehood and malice,
is like a hart whose thirst increases by being hunted ;
and as this brays and pants after the water-brooks ; so
must needs a soul in affliction, long after the cooling
streams of the divine word, and be athirst for the living
waters of grace, thereby to be quickened and refreshed
in her spiritiial drought. It is by this word of grace
the Lord revives a drooping soul, speaking to her in a
kind and condescending manner : " Blessed are ye,
(sa) s our great Master,) when men shall revile you, and
persecute you, and shall say all manner of evil against
you falsely. Rejoice and be exceeding glad : for great
is your reward in heaven ; for so persecuted they the
prophcts which were before you." In which mostcom-
for table say in g of our Lord, is laid down a threc-fold
ground of comfort, vvorthy to be remarked : Ist, bles-
sed are ye. 2dl}-, rejoice. And 3dly, great is your re-
ivard. Who therefore woiild not be willing, for the
sake of so great and endless a good, to endure here a
liltlc ^^hi]c reproach and persecution ? Yea, who would
not evcn rejoice, since he is made by this means a parta-
ker of Christ's sufFerings, in order, that v\hen Christ's
glory shall be re\'ealed from heaven, he may also par-
take with his Lord in the exceeding joy thereof?
" Blessed are ye, if ye be reproached for the name of
Christ, for the Spirit of glory resteth upon you." Re.

Chap. XVII. The Triumph oiier Calumnies, 461

member also, that it is goodfor a man that he hear the
yoke in his youth ; that he sit ahne andkeep silence^ when
he hath any laid upon him to bear ; yea, that he put his
mouth in the dust, and wait in hope ; and that he give
his check to him that smiteth him^ when he is filled füll
with reproach, For the Lord %mll not cast off Jorever,

^ 8. You are further to learn, that the persecution of
the tongue is a hellish storm, which will soon blow
over. Now as a traveller is not disheartened at any
stormy and tempestuous v^eather he is like to meet
with upon the road, but provides himself the more for
it : so let our spiritual pilgrim, in his weary steps to-
wards the holy land, or the new Jerusalem, be never cast
down by storms and dangers, by sweat and toil incident
to travellers ; but let him go on in hope, and continue
faithful to his joumey's end ; when the contentment
and delight after all his tiresome paces, shall be infinite-
ly sweet and transcendent, and the fearful wilderness,
wherein he has been tempted for a while, lead him_ at
last to the glorious sight and enjoyment of his Saviour.
*' O thou afflicted, tossed with tempest, and not comfort-
ed" at present ! Is it a stränge thing that has happened
unto you ? What is more common to a traveller, than
to be overtaken by foul and showery weather ? A plod-
ding diligence w ill for all that bring him home safe and
sound.

5 9. The World spend their time in mirth and laugh-
ter, and make every one a gazing- stock, that looks but
with an earnest aspect upon the dalliances and frolics of
profane men, and drops a serious ^^ ord in favour of virtue.
What is this day the fate of one good Christian, may
be to morrow the fate öf another, according as the hu-
mour of the world works, who lets none pass uncensur-
ed that is not for their turn. After a true Christian is
once exposed to public contempt, every one flings dirt
at him, tili the spirit of lying and slandering has wearied
them out at last ; and then they turn the edge of their
tongues upon the next that comes in their way. " Well,
say they, let our hearts cheer us in the day of our youth,
and let all care be drowned in laughter, and any serious
Speech be i rjiished from our Company. And becausc

462 The Triumph o'ver Calumnies. Book IL

the righteous upbraids iis with offending the law by our
doin.Q:s, vve will examine him with despitefulness and
tortiire, that we may kiiovv -his meekness, and prove his
patience."

^ 10. The best method a Christian can take in all these
storms, is to be quiet ander them, and to keep the mind
free from anger and bitterness. He that thinks every
offensive word to be a siain to his character, which ought
to be \\ iped off carefully, will often render things the
worse by it. Hence it remains, that the most effectual
w ay to stop the fury of slanderous tongues is to yield to
it ibr the present, and patiently wait tili time itself sets
things to rights again. He that will dispute every thing
at the sword's point, as it were, is like him that has been
stung by a bee, and being thereby put in a passion, runs
himself headlong upon the whole bee-hive to bereveng-
ed, by turning it quite upside down ; \Ahich he had
better not have done, than to feel the smart afterwards
which must needs attend so rash an attempt. And does
not the fire of malicious tongues burn the fiercer, when
we seek to quench it by too hasty efforts ? And does it
not even convert that into Juely which was designed to
diminish the flame ?

Ml. A tongue that is set on fire of hell is like that
serpent, which, as some teil us, brings forth seven other
fieads \a hen you cut off but one in order to destroy it. Thus
a w icked tongue is so far from being restrained by con-
tradiction, that it will spread the farther by it, and broach
seven lies instead of one. Whereas he that is deaf to pop-
ulär rumours, and not easily alarmed at every little noise,
will not only better repel the darts of maligna nt tongues,
but enjoy also a calm and unshaken tranquillity both of
soul and body, in the midst of all the boisterous storms
of the World ; this being the s\\eet reward, which usual-
ly attends a patient and submissive frame of mind. This
is a truly noble and magnanimous method to overcome
the worst of cnemies, and to get a füll conquest at last
ovcr the most stubborn and untractable temper. He
ihat rcjects this heroic meekness of soul, sets himself
cntirely out of God's guard, and, whilst he endeavours
cagerly to sa^ e his name and reputation, must needs bc

Chap. XVII. The Triumph o'ver Cahimnies. 463

moie harassed with perpetual alarms of malignant
tongues, inflamed by the common enemy of souls.

^ 12. Besides this, there are some other particular
reasons, why the Lord permits his children to be in-
sulted by sharp and virulent tongues. When David in
his sore troubles was reviled and cursed by Shimei, one
of the basest of men, he said no more, than '* let him
curse, for the Lord hath bidden him." And what other
reason can be assigned for this, but that the Lord hereby
seeks to preserve his children, lest they exalt themseives
above measure, on account of such eminent gifts as have
been conferred upon them ; and at the same time im-
prove themseives more and more in the practice of mu-
tual love, mildness, and humility, as the gospel requires ?
What is said by David of Shimei, that he was bidden to
curse his king, is expressed by Job in more general
terms : " He poureth contempt upon princes." And
vvho is able to fathom here all the mysterious depths of
divine judgments ? the carnal mind does not like at all
to be reviled, to be insulted, to be under-valued. To
become a fool in this nvorld^ though it be recommended
by an apostle as a means for attaining true wisdom ; yet
is it not liked now a-days, because it is too opposite to
self-love. Pride and seif love naturally adhere to us :
nay, it is an evil which by carnal generation is woven, as
it were, into the very heart and interior faculties of die
soul, vvhence it taints all the actions proceeding froni it.
Every one aspires now after greatness and dignities,
titles and preferments. Every one loves now to be ex-
toUed, and to be much made of, to be esteemed and ad-
mired. Alas ! It is this self-conceit, this natural self-
love, which, having once besotted mankind, propagates
now nothing but error and folly in the whole world : It
was this self-love that ruined both Lucifer and Adam,
arid stript them entirely of the divine love and life
wherewith once they were adorned.

§ 13. This spirit of self-love being thus seated in the
heart, it continually alarms the soul, and engrosses all
the faculties to itself. None but those that are inspired
with a heavenly courage, can overcome the malignancy
of an evil so strong and boundless, and so deeply rooted

464 The Triumph oiier Calumnies. Book II.

within. Butto facilitate this victory, the Lord thinks as
itwerc, with hiinself : "I will permit a virulent lying
tonguc to insult over such an one, as I formerly permitt-
ed Satan to infest my servants Job and Paul for their
greater humiliation. This slandering tongue shall be
his devil, his scourge, his plague, to buft'et him con-
stantly, and help to beat down that proud heart, that
haughty look, that aspiring temper, which without this
restraint, would at last carry all before it." Thus the
Lord leaves nothing untried to use the soul to that ex-
cellent spirit of humility, and to set due bounds to the
impetuous acting of the spirit of self-love, whereby men
are now become allies to Lucifer, that great apostate
spirit : who, endeavouring to have a will of his own, op-
posite to that of his maker, lost entirely his principality,
and that original integrity wherein he w^as created at first.

^14. riowever, as the Lord is faithful on his side,
and has no pleasure at all in the destruction, but preser-
vation of his creatures ; so he seeks also to convert the
venomofimpious tongues thrown onhis children, intoa
precious medicine, thereby to heal that sore of self-love
ibstering within, and breeding abundance of other spirit-
ual diseases in the mind. When the world thinks evil
against them, then God brings good out of the evil,
which is an art only known by God. For as out of the
most poisonous serpent an antidote is prepared against
poison itself ; so God overrules the very worst of coun-
sels, so as they shall turn to the greatest good of
his children. Thus " out of the eater comes forth
meat," and out of the bitter, sweetness ; all things be-
ing made to *' work together for good to them that love
God." Forinstance, they are taught thereby to prac-
tise one of the noblest of the works of charity, which is
to " bless their enemies, and to pray for them who de-
spitefully use them."

(j 15. He that has thus fargot the conquest over the
bent of his corrupt nature, as to pray heartily for his en-
emies, is, methinks, almost arrived to the sublimest de-
grcc of truc evangelical charity, which alone is able to
soften our stubborn hearts into the mild and compas-
sionate hcart and mind of Christ, who also has set us a

Chap. XVII. The Triumph mer Calumnies. 465

most blessed exemplar in this matter: "Father, (said
he) forgive them ; for they know not what they do.''
And chis tender and sympathising heart a Christian must
needs have, if ever he wishes to be in a condition to pray
for his enemies. True love, vvherever it is rooted in a
soul, there it will most certainly produce a tender com-
miseration towards enemies ; vvho at the same time,
whilst they hate men, render themselves entirely unfit
forany communion with God and Christ, giving uptheir
heart to the devil, that great hater of souls. iVnd this
may move every Christian to commiserate the flite of
such profiigate wretches, who are not of God, but of
their father, die devil : And lest they should forever sink
into the jaws of the devil, who here inspires them w'ith
hatred, rage, and bitterness, the Lord so earnestly com-
mands his children to pray for them, u ith this motive
annexed to the command : " That ye may be the child-
ren of your Father who is in heaven."

\ 16. What has been said of the over-ruling power of
God, whereby he converts the venom of lying tongues
into a healing medicine, will more fully appear from
the foUowing instances : Joseph had never been exalted
to the dignity of being ruler over all the land of Egypt,
had he not fallen before under the malicious lashes of a
wanton tongue, and thereby been condemned to a prison
at last. However, wisdom did not leave him in bonds,
but brought him, at length, the sceptre of the kingdom,
and power against those that oppressed him. Had Mo-
ses not been persecuted by violent accusations of his
enemies, and obliged to flee from the face of Pharaoh,
he had not seen the Lord in the bush, after having led
Jethro's fiock to the back-side of the desert. For here
by a w^onderful sight he enjoyed, he was, as it were, ini-
tiated into a new dispensation of life, which then rose lip-
on him. Thus did the spiteful tongue of Doeg, the
Edomite, and of other enemies of David, force many
a comfortable psalm from the latter, now left upon rec-
ord for a support of the church in troubles and trials.
The same over-ruUng wisdom of God appeared for Dan-
iel, when by the virulency of his accusers, he was cast
L L 1

466 The Triumph o'oer Calumnies, Book IL

into the den of lions, but most triumphantly exalted
again by Divine Providence, for many good and noble
ends ; the enemies themselves being made to lay the
foundation for his rise and greatness. Mordecai had al-
most the same providence. His min was devised by the
rnurdering tongue of proud Haman ; but the Lord re-
tiirned his wickedness upon his own head, and the
bloody machinations did but hasten the destruction of
the contriver.

\ 17. Therefore " commit thy way unto the Lord :
trust in him, and he shall bring it to pass. He shall
bring forth thy righteousness as the light, and thy
judgment as the noon-day." Only endeavour to be in
constant amity with the Lord your God, and to lovc
him with all your hcart, and then he will direct your
Steps; For *' when a man's ways please the Lord, he
makes even his enemies to be at peace with him." If
the World be permitted to stain your reputation here,
and to detract from your honour ; what matters it, if the
Lord dignifies you with a crown of etemal glory ? It is
he that will deliver and honour you at last ; and it is he
that will give you both grace here, and glory hereafter.

\ 18. Another comfort in trials of this nature, may be
drawn from the powerful influence the Lord has upon
the hearts of all men. It is he that looks upon all the
inhabitants of the earth, from the firm place of his habi-
tation. He alone fashions or frames their hearts, and
considers all their works ; and he will not deliver you
into the will of your enemies. A man fumes often with
rage and malice, and is transported to that degree of fury
and passion, as if he would bear down all that comes in
his way : But a little while after, you shall find, that, by
an unexpected turn of providence, the man is altogether
cooled again ; his heat isallayed, and he is nowreduced
to such a gentlcness and moderation of temper, as if he
was become quite another man. Nay, how often do
we see that the most profligatc \^ retch, designing noth-
ing but spitc and malice against a good soul, is stopt in
the r.iidht of his passionate pursuit, and with a sweet
force and holy violcnce, as it were, obliged not only
ntirely to drop his wicked desi^n, but to bestow also

Chap. XVII. The Triumph over Calumnies, 467

tokens of favour and kindness upon the person whom
he was to affront. Which certainly is an Operation pe.
culiar to the wisdom of God, who, by his secret and
over-ruling power, often renders abortive the most
malicious project conceived against his children. Thus
the Lord came to Laban, when incensed against Jacob,
and ordered him to speak not to him, either good or
bad : And Esau, who bore his brother no good will at
all ; yet when he came within sight of him, must needs
run to meet him, to embrace him, to fall on his neck, to
kiss him, to weep over him, and to receive him with the
most endearing expressions of love and kindness.

§ 19. It is the nature of a malignant tongue, to swell
high all on a sudden, and by rage and fury gain applause
and admiration every where : but then its downfal is as
sudden again, as the rise was before. Calumny is like
a fire, whose outrageous flame mounts up to the very
sky ; but then the want of fuel will soon make it go
down again. The reason is, because God, who is the
everlasting truth itself, hates a spirit of lies beyond any
thing : and this is the reason also, why all those that
have raised their greatness, on no other foundation than
lying and self-conceit, may indeed dazzle the eyes of
others with a glaring lustre for a while ; but when they
now think themselves to be fixed in a stability not to be
shaken ; then generally their ruin is ready at hand, and
the Lord's judgment destroys all. Then ** the lying
lips are put to silence, which spoke grievous things
proudly and contemptuously against the righteous."
Which text plainly shows, that pride and disdain of oth-
ers, is w^ont to accompany a slandering and lying tongue.
But '-^ wo unto thee that dealest treacherously ; when
thou shalt make an end to deal treacherously, they shall
deal treacherously with thee. For the rod of the wicked
shall not rest upon the lot of the righteous ; lest the
righteous put forth their hands unto iniquity." Though
a treacherous man may go on a while in quest after more
honour and greatness ; yet shall evil hunt the violent
man atlast, and overthrow him.

468 The Triumph ouer Cohimnies. Book IL

5 20. Für a fuller explanation of what has been said
on this hcad, consider also the foUowing texts dra\vn
froru thc Psalms of Da\'id :

Psal. iii. *' Thoii, Lord, art a shield for me ; my
glory, and the lifter-up of my head. Up, Lord, and help
mc, O my God ; for thou smitest all mine enemies on
the cheek-bone ; thou hast broken the teeth of the un-
godly."

Psal. iv. *' O Lord, how long shall mine honour be
tiirned into shame ? How long shall men have such
j)leasure in vanity, and be so prone to lying? But know
that the Lord hath set apart him that is godly for him-
öclf, and wonderfully coriducteth him. The Lord hear-
cth when I call unto him."

Psal. V. *' Thou, Lord, shalt destroy them that
speak deceitfully ; for both the blood-thirsty and the de-
ceitful are an abomination unto thee. Li their mouths
there is no conscience at all ; in their inward parts, there
is the heart sickness : Their throat is an open sepul-
chre ; and with their tongues they play the hypocrite.
Wherefore thou shalt cause them to perish through their
own imaginations, and in the multitude of their ungod-
iiness, to fall by their own inventions. But all them that
trust in thee, O Lord, shall rejoice : And they ihat love
thy name, shall be joyful in thee ; and because thou de-
fendest them, shall they be ever giving of thanks. For
thou, Lord, givest thy blessing to the righteous, and
crownest him with thy grace ; defending him therewith
as with a shield."

^ 2L Psal. vi. ^' All mine enemies therefore shall be
confounded, and sore vexed : They shall be turned
back, and put to shame suddenly."

Psal. vii. " O Lord, my God ! in thee have I put
my trust : Save me therefore from all them that perse-
cute me ; and deliver thou me, lest they devour my
soul like lions, and tcar it in pieces, while there is none
to help. O let the w ickedness of the ungodly come to
an end ! Behold, he tiavaileth with iniquity, and hath
conceived mischief, and brought forth falsehoöd. He
hath graven and diggcd up a pit ; and is fallen him-
self into the destruction that he made for another. His

Chap. XVIL The Triumph oi^er Calumnies. 469

tnischief shall return upon his own head, and liis rash-
ness shall h\\ on his own pate."

Psal. xvii. " Keep me as the apple of an eye, hide nie
linder the shadow of thy wings, froni the ungodiy that
trouble me : from mine enemies that compass me round
about to take away my soul."

§ 22. Psal. xviii. " I will call upon the Lord, who is
worthy to he praised : So shall I be safe from miiie en-
emies. In my trouble, 1 will call upon the Lord, and
will complain unto my God : So shall he hear my voice
out of his holy temple. And my complaiat shall come
before him, who shall take me out of many waters : Yea,
it shall enter even into his ears ; who is mv Saviour, mv
God, and my might, in v. hom I will forever trust. W'hat
if the sorrows of death compass me about? Or, v/hat if
the overflowings of ungodliness make me afraid ? 1 will
call upon thee, O Loid, my strength and my bu ekler !
The hörn also of my salvation, and my refuge 1 For who
is God but the Lord ? Or who hath any strength except
cur God? It is thou, Lord, that girdest me with strength,
and makest my way perfeet. Thou hast giren me the
defence of thy salvation : Thy right band also shall hold
me up ; and th}^ loving correction shall m.ake me great.
Since it is thou that deliverest me from my cruel ene-
mies ; and settest me up above mine adversaries. Thou
shalt deliver me from the strivings of the people : Thou
shalt rid me from the wicked maii. For this cause will
I give thanks unto thee, O Lord."

^ 23. Ps. xxvii. *' The Lord is m.y light and my
salvation ; whom then shall I fear ? The Lord Jehovah
is the strength of my life ; of whom then shall I be
afraid ? Wherefore when the wic^rcd, miine enemies and
my foes, come upon me, as if they meant to eat up my
flesh ; they shall stumble and fall. Yea, thougli a whole
host of men were laid sgainst me, yet shall not my heart
in the least be afraid. And though there should rise up
war against me on e\'ery side, yet will I still put my
trust in him ; who in the time of trouble shall hide
me in his tabernacle, and save me from the lion's
mouth, and from the power of the dog. Yeü, in the se-
cret place of his dwelling shall he hide me, and set me

470 Tke Triumph o'üer Calumnies. Book IL

up as upon a rock of stone, which never shall be moved.
Für the Lord shall lift up mine head above niiiie enemies
that are round about me, and that are too mighty for nie,
Teach me then thy way, O Lord, and lead me in the
right path, because of mine enemies. Give me not over
into the will of mine adversaries : O deliver me not over
unto them. For, lo ! there are false witnesses risen up
against me, and such as speak deceit, and breathe out
cruelty. Nevertheless, I believe that 1 shall yet see the
goodness of the Lord in the land of the living. VVait
then tlierefore on the Lord, O my soul : Be of good
courage, and he shall strengthen thee : Wait, I say, on
the Lord."

§ 24. Ps. xxxi. '^ I Said, thou art my God, and my
times are in thy hand. Deliver me from the hand of
mine enemies, and from them that persecute my soul.
Let the lying lips be put to silence, which cruelly, dis-
dainfully, and despitefully speak against the righteous.
O how plentiful is thy goodness which thou hast laid up
for them that fear thee : And that thou hast prepared for
them that put their trust in thee, even before the sons of
men ! thou shalt hide them privily by thine own presence,
from the provoking of all men ; thou shalt keep them
sccretly in thy tabernacle from the strife of tongues.
Thanks be to die Lord."

^ 25. Ps. XXXV. "Plead thou my cause, O Lord,
with them that strive with me : and stop the way against
them that persecute me. Let them be confounded and
put to shame, that seek after my soul ; for they havc
privily laid a net to destroy me \vithout a cause. O de-
liver my soul from the calamities which they bring on
me : stand up to hel> me, and say unto my soul, I am
thy salvation. O Lord, keep not silence ; O Lord, be
not far from me. Let them not say in their hearts, Ah !
so would \\ e have it : O let them not say, We have
swallo\N ed him up. But let them be turned back and
brought to confusion, that devise my hurt, and that re-
joice at my troiible. Let them be clothed with shame
and dishonour, that magnify themselves against me.
But let them shout for joy that fivour my righteous
cause. Blessed be the Lord, who hath pleasure in the

Chap. XVII. The Triumph o'oer Calumnies, 471

prosperity of his servant. They tliat devise mischief,
shall be as the dust before the wind ; and the angel of
the Lord scattering them. Their way shall be darkness
and slipperiness ; and the angel of the Lord persecuting
them. Their own net that they have hid, shall catch
themselves ; and into that very destruction shall they fall,
which they have digged for others. Then shall my soul
rejoice in the Lord, and my tongue shall speak of his
righteousness, and of his praise all theday long."

\ 26. Ps. XXX vii. ** Fret not thyself because of the
ungodly : Neither be thou envious against the evil-
doers. For they shall soon be cut down as the grass,
and be withered even as the green herb. Fret not thy-
self in any wise : for evil-doers shall be cut off ; but
those that wait upon the Lord, they shall inherit the
earth. Yet a little while and the vvicked shall not be :
thou shalt diligently consider his place, and it shall not
appear more. The ungodly seeketh cotinsel against
the just, and gnasheth against him vvith histeeth: He
hath dravvn out the sword ; and hath bent his bovv. But
his sword shall go through his own heart, and his bow
shall be broken. For his day is Coming; yea, the Lord
hath seen, that his day is Coming. The arms of the
ungodly are broken : But the righteous Lord uphold-
eth the righteous, and knoweth the days of the godly ;
therefore shall their inheritance endure forever. The
ungodly watcheth the righteous, and seeketh to slay
him : But the Lord will not leave him in his hand ;
nor will he condemn him when is judged of him. I
have seen the wicked in great power, and spreading
himself like a green bay-tree. Yet he passed away ;
and, lo ! he was not : I went by, and behold he was
gone ; yea, I sought him but he could not be found.
For the end of the ungodly is, that they shall be rooted
out at the last : But the salvation of the righteous com-
eth of the Lord ; and he will be their strength in the
time of trouble, and save them because they trust him.
Amen.

\ 37. Ps. xxxviii. ^'lam as a deaf man, and hear
them not ; and as one that is dumb, who doth not open
his mouth. For I am become even as a man that hear-

472 The Tihnnph over Calumnies, Book IL

etil not, and in vvhose mouth are no reproofs. For in
thec, O Lorcl, lia\e I put my trust : Thou shalt ans wer
for me, O Lord my God. I am truly set in the plague,
and my heaviness is ever in my sight."

Ps. xxxix. " 1 became dumb, and opened not my
mouth, for it was thy doing. I am both a stranger with
thee, and asojoarner, as all my fathers were."

Ps. Iv. ^' Gast thy bürden upon the Lord, and he
shall nourish thee, and shall not suffer the righteous to
fall forever. And as for them, thou, O God, shalt bring
thcm into the pit of destruction. The blood-thirsty and
deceitful men shall not live out half their days : Never-
theless, my trust shall be in thee, O Lord."

Ps. Ivii. *' Be merciful unto me, O God, for my soul
trusteth in thec ; and under the shadow of thy wings
shall be my refuge, until this tyranny be over-past. I
will call unto the Most High, even unto the God that
shall peiform the cause which I have in hand. He
shall send from heaven, and save me from the reproof
of him that would eat me up. God shall send forth his
mercy and truth : My soul is among lions. I lie
among the children of men that are set on fire, w^hose
teeth are spears and arrows, and their tongue a sharp
sword. Set up thyself, O God, above the heavens, and
thy glory above all the earth. They have laid a net for
my feet, and pressed down my soul : They have digged
a pit before me, and are fallen into the midst of it them-
selves. I will gi\ e thanks unto thee, O Lord, among
the people ; and I will sing unto thee among the na-
tions. For the greatness of thy mercy reacheth unto the
heavens, and thy truth unto the clouds."

\ 28. Ps. Ixiv. •* Hide me from the insurrection of
wickcd doers, \a ho have whet their tongues üke a sword,
and shoot out their arrows, even bitter words. That
they may privily shoot at the perfect, suddenly do they
hit him, and fear not. Yet their own tongues shall
makc thcm fall, insomuch that whoso seeth them, shall
laugh thcm to scorn."

Psal. Ixxi. " Mine enemies speak against m^, and
they that lay Mait for my soul take their counsel togeth-
er, saying ; God hath Ibrsaken him, persecute him and

Chap. XVIII. Carnal Pleastircs conquered, 473

take him, for there is noiie to deliver him. — I will go
forth in the stiength of the Lord God, and will make
menlion of thy righteousness only. Thou, O God, hast
taught me from niy youth up until now ; therefore will
I teil of thy wondrous works. — O \vhat great troiiblcs
and adversities hast thou shevved me ! And yet didst
thou turn and refresh me, yea, and bring me from the
depths of the earth. Thou hast brought me to great
honour, and comforted me on every side."

§ 29. Psal. cxxi. ** I will lift up my eyes unto the
hüls, from whence comes my help. My help comes
even from the Lord, who hath made heaven and earth.
He will not sufFer thy foot to be moved. — The Lord
himself is thy keeper ; the Lord is thy defence upon thy
right-hand : So that the sun shall not burn thee by day ;
neither the moon by night."

Psal. cxl. " Deliver me, O Lord, from the evil man,
and preserve me from the wicked man, who im-
agine mischief in their hearts, and stir up strife
all the day long. They have sharpened their tongues
like a serpent ; adders' poison is under their lips. — Sure
I am that the Lord will avenge the poor, and maintain
the cause of the helpless. The rightepus also shall give
thanks unto thy name, and the just shall continue in thy
sight."

Psal. cxlii. " I cried unto the Lord with my voice.
— O deliver me from my persecutors ; for they are too
strong for me."

CHAP. XVIIL

That the Conaideration of the Sufferings and Sorrows of Christ
is the most effectual Method for subduing in us all carnal De-
lights.

MAT. xxvi. 38. — My aoulis exceeding aorroivful^ even unto death,

\ I. THE third brauch of the crosses and afflictions of
Christ consists in that unspeakable gr'wf and son ow he
underwcnt, even from his very iafancy. For seeing his
M M m

474 Carnal Pleasures conquered Book II,

most holy soul, by virtue of the hypostatical union, w as
replenished with the light of divine knowledge and wis-
dom, \\hereby he perpetually beheld what should befal
him, as if it were already present ; he must needs have,
eveii froni his first breath, endured the greatest grief and
anxiety of mind. I or the torments of soul and body,
which he foresaw, proved beyond any expression what
mortals are able to conceive, astonishing and grievous.
The more delicate, the more pure and innocent the hu-
man nature in Christ was, the greater must needs have
been the pain and anguish that affected him : Of which
these sorrows and spiritual torments that are wont to
work upon the inmost centre of the soul, are proof suf-
ficient. For inasmuch as the Constitution of the soul,
by reason of its immortality, cxceeds that of the body
in w orth and fineness ; so her pains exceed those of
the body in depth and acuteness. For this reason
Christ never rejoiced upon his own account, and with re-
gard only to himself ; but when he saw that his heavenl}-
Father was known, and worshipped, and his divine
works manifested unto the world. Hence we read, that
" He rejoiced in spirit," at the rcturn of the scventy dis-
ciples.

§ 2. Since none of all these things were unknown to
him, which he was to suffer, and thateven from his own
people and countrymen ; he could not but be highly af-
flicted with the remembrance thereof : which also w^as
still more and more aggravated, the nigher he approach-
ed to the time appointed for his passion. This himselt"
testifies, saying : *' I have a baptism to be baptized
W'ith, and how am I straitened tili it be accomplished ?''
And the timc of this baptism being now comc, he says :
'^Mysoulis exceeding sorrowful, even unto death;"
intimating thereby the excessive and unutterable grief
and anguish of spirit that forced from him that sweat,
which, like drops of blood, feil down to the ground in
his agony. And v\hat pains he suffered besides in his
mosttender and sensible body, no tongue, no eloquence
of mcn is able sufficiently to dcclare. And this great-
ness of tovment was causcd first by tlie greatness of
sin ; which being an infinite and incxpressible evil, its

Chap. XVIII. By the Sufferings of Christ. 4>7B

fuil punishment and atonement, could not but cause in
the Son of God immense and most exquisite tonnents
too : which to a mere man had been altogether insup-
portable. '^'

^ 3. The second reason of this exquisite grief, was,
because he bore the sins of the world : not these only,
which hitherto from the beginn ing of the world had
been committed, but those also, which men should be-
come guilty of through all ages down to the end ofthe
World. And therefore such as is the number and
height of all sins of all men through all gencrations ;
such must needs have been the pains and sorrows en-
dured by the Lord. For which cause he prayed on
the mount of Olives : '' O my Father, if it be possible,
let this cup pass from me."

§ 4. Thirdly : the torments of Christ were not a little
heightened by that most perfect love he bore to his
heavenly Father. The greater one's love is, the greater
is also the grief occasioned by what interferes with it.
As on the contrary, the less it is, the less are we troubled
by what thwarts it. Since therefore Christ lovcd his
heavenly Father with a most exalted and consummate
love ; his affliction must needs have been exceeding
grievous on account of the heinousness of sin, where-
with now fallen men did shamefuUy insult over so dear
and beloved a Father : insomuch that the sins of the
whole World, with the pains he endured for them, did
not affect him so lively, as the sorrow he feit on ac-
count ofthe indignity offered to a God, who in his very
nature is love itself. And surely it was upon account
of this love to the Father, (which deserved all the re-
turns of love of which the creature was capable,) that
Christ sustained most exquisite pains, anda most igno-
minious death ; viz. that by a satisfaction proportiona-
le to the offence, he might regain unto wretched mor-
tals, that love and favour of God, which they by a hein-
ous apostasy had forfeited in Adam.

\ 5. In th^foiirth place was the suffering of Christ in-
creased by his great love to mankind. For as he died for
all, and bore the sins of all, so also was hje exceedingly

47 ö Carnal Pleasures conquered Book IL

desirous to sec the happy effect of his blood, \rhich is
the salvation of all believers. Hence the unbelief and
wickedness of men, every vvhere overflowing the world,
and liindering Ulis love from taking iis effect upon sin-
ners, caused him most grievous and bitter torments :
but especially was he affected with such as by their
profligate life and final impenitency, did throw away
their soiils for a handful of lust and vanity. Not to
speak here any thing of that cruel hatred and envy,
wrath and blasphemy, which some hurried on even to
trample on that blood which was designed to save them :
of which he himself says, that reproach hath broken
his heart ; lamenting not so much his own, as their
condition, who reproached him in so heinous a man-
ncr.

5 6. Fifthly : Another circumstance which pierced
the very heart of our Lord, was his being forsaken of God,
notu ithsUmding he was the Son of God himself. For
though it be true, God could not forsake him, w ho him-
self was God, and who did not cease to be God, even
when he hanged on the cross, when heexpired, and
\\hen he was buried; yet does he complain of being
forsaken ; and this lamentable complaint our Saviour
poured out to shew, that God withdrew from him, as from
a-man, the support of his heavenly comfort, hiding him-
self from our Lord in this dijrk hour of temptation. He
manifests also by this exclamation, the extreme misery
in which he then was.

\ 7, The sixth aggravation of the anguish of Christ,
was the consideration of the dignity of his person. He
was true God. From whence it is piain, that all the
reproaches and blasphemies uttered against him, were
an infinite CNil, as being directed against the entire
person of Christ, w ho \\ as true God and man, and so en-
dured, both as God and man, the revilings of his ene-
mies in his wholc person : all uhich left undoubtedly a
most exquisite Impression of sorrow upon his soul.

^ 8. And \\ ho is, in the scrvcnth place, able to explain
sufficiently, what painsthe LordsuCered in his most in-
nocent, most.holy, most tender, and delicate body : Oj-

.:Chap. XVIII. By the Stifferings of Christ. 477

who can doubt, tliat a body most innocent, most deli-
cate, most noble, most pure, conceived by the Holy
Ghost himself, personally united with the divine nature,
filled with the Spirit of God, and with all the fulness of
the Godhead ; 1 say, that such a body should not feel
irimost grievous and bitter pains, if it be snütten, scourged,
wounded, pierced, crucified, and put to death at last ?
No words are expressive enough to set forth the smart
and acuteness therttpf. And what is all our cjoss and
affiiction, if compared with this suffering of the Lord ?
For \ve, being sinners, havemost justly deserved eternal
death and damnation : And yet we find, how even this
small allotment of cross designed for us, is too heavy a
bürden for our tender Christians, who do what they can
to shift it off, though at the same time it be appointed as
healthful physic to procure the safety and happiness of
their souls. Surely a soul, \^-ho is a sincere lover of
Christ, can \\ ish no other condition and manner of life
in this World, but such as comes up nearest to the origi-
nal of the blessed life of Christ. Which conformity of
our life to the life of Christ, we ought to account our
greatest gam and dignity in this world. In this, let the
true lover of Christ rejoice, that he has been thought
w orthy to sufFer with Christ his head and Saviour.

^ 9. Seeing then that affiiction is like to be the con-
stant companion of a Christian in his way to heaven and
happiness, or, to use the apostle's phrase, since he must
through much tribulation enter into the kingdom of
God ; what cause can we pretend, why we should not
most willingly step over into this path of the holy cross ?
especially since we know that the Son of God himself
has trdvelied this way before us, and by his holy exam-
ple, sanctified it, not having entered into his glory but
by sufferings ? And since he has, in spite of all the In-
sults of the enemy, entered nevertheless into ^lory at
last, we may also assure ourselves, that our affiiction,
which is but for a moment, shall be follovved in the end,
by an everlasting weight of glory and happiness : As the
Lord did not spare himself, but laid himself entirely out
for the Service of others, undergoing all this by no other

478 Üf Christ cruc'ißed. Book IL

impulse but that of fervent love and charity ; so should
tliis love of our Redeemer, raise reciprocal flames of love
in our souls, and never suffer us to grovv faint and weary
under any affiiction w hatever.

CHAR XIX.

How in Christ crucified, as in a Book of Life, we may read our
own Sins, together with Ihe Wrath, Rightepusness, love, and
Wisdom of God.

HIV. V. 1.— ^nrf/ saw in the right-hand of him that sat on thc
throne^ a book türitten ivithin and 'without.

V 1. CHRIST crucified is setbefore our eyes as a
book of life, that thence we may learn the sacred wisdom
of God most eminently displayed therein. For in him
thc whole scripture, the law, and all the prophets, are
completely fulfiiled, viz. by his most perfect obedience,
wherein he was faithful evcn unto death, and his suffer-
ing the most cruel torments for the sins of the world.
And this perfect internal and external obedience and
suffering, is that book of life written within and without.

^ 2. \V herefore, in the first place, the crucified Jesus
presents us with a deplorable sight of our sins, both of
their number and heinousness. By the lamentable
complaint into which he burst forth, he manifested the
inward anguish of his soul, which he suffered for the hid-
den and more sccret sins of our heart. In his wounded
and mangled body, dyed in crimson-gore, and bleeding
on the cross, he makes us to behold, and read as in a
book, the malignity ofthose sins we have committed by
all our members, in having yielded them up to the gov-
ernmcnt of lust and carnal desires.

^ 3. Besides this, may the devout soul behold in
Christ crucified, the justice of God in trying sinners.
There \\ as no other means to remove both our sin and
the punishment attending it, than this high atonement

Chap. XIX. Of Christ crucifiecL 479

made by the Lord himself. And from hence we may
infer, that God is so far from letting any sin go unpun-
ished, that he will rather deliver up his most beloved
Son unto death, than connive at the transgression of sin-
ners.

i 4. From hence the soul may go on to contemplate
the infinite love and condescending mercy of his heav-
enly Father, most wonderfully displayed in our crucified
Saviour. Rather than we should forever perish in our
wretched State, and be bound over to eternal death and
damnation, he would have his own Son to make satis-
faction for us ; which we ourseh^es, yea, and all the
other creatures besides, had never been able to perform.

^ 5. The contemplation of Christ crucified will, in
the next place, lead us to a sight of the most gracious
will, providence, and fatherly care of God, designed for
the recovery of lost mankind. No Opposition was so
great, no difficulty so stubborn and obstinate, which he
did not conquer by his beloved Son, the restorer of our
salvation. That we might inherit ^^verlasting joys, he
left nothing untried for that purpose, not sparing even
his own Son.

§ 6. Moreover in this same book of life, viz. the
crucified Jesus appears most plainly the infinite \visdom
of God in finding outa means of salvation, such as could
never have entered into the thoughts of any creature
whatever. It was not only consistent with, but even
highly conducive to illustrate both the justice and mercy
ofGod: the business of salvation being so wisely or-
dered, that by manifesting the infinite mercy of God,
his justice was not infringed at all. As on the other
hand, Christ by his death has so atoned for sin, that in
satisfying the rigour of divine justice, his infinite mercy
is rendered more bright and conspicuous. And as by
eating of the forbidden tree, the first Adam brought us
under the curse, so God in his marvellous wisdora has,
by the tree of the cross, taken away the curse, and re-
vived his blessing. Yea, by the unsearchable Council
of the divine wisdom, it is brought about, that through
the death of Christ, all things detained under the power

480 Of Christ mtcified. Book II

of dcath, are restorcd to life again, death itself being de-
stroved atlast. By his pains'and tormeiits is purchased
for US cternal plcasure in heaven : by his griefs and sor-
rows, joys celestial without end. And by this most
tremendous and wonderful werk of God, though foolish
and even ridiculous in the eye of the vvorld, has he beeil
pleasedto confound the wisdom of the vvorld, and by
the fooUshness of God, has he manifested a wisdom al-
together unfathomable to the eye of men.

^7. In Christ crucified appears farther the brightest
•and fairest pattern of patience and meekness that ever
was Seen. So far was he from revenging the injuries
done him, that he made intercession to his Father for
his revilers, yea, even laid down his life for the sins
ofthose who were the authors of taking it away : Not
here to insist upon his most astonishing humility,
whcrein he was so eminent, that he readily underwent
the most ignominious death of the cross. Thus is the
death and passion of Christ become to a faithful soul
a rcdemption from hell, an inlet into paradise, a complete
reconciliation with God, a victory over the devil, that
grcat enemy of souls, a füll satisfaction for sins, and in
one Word, an entire reparation of that original righteous-
ness which was lost and ruined in the fall.

^ 8. By all u hich it sufticiently appears to a Chris-
tian soul, that Christ crucified isa book of life indeed,
teaching nothing but eternal and infallible truths of God.
Lct US then silently sit down at the feet of our crucified
Lord, who, as the great Teacher of souls, and book of
iife itself, will not neglect to instil into an humble heart,
the lesson of a living faith, and of a holy life attending
it ; if eise we dcsire to bc not dead, but living members
of his Spiritual body, and by being plantcd in his iife
and death, bring forth also suitable fruits of righteous-
ness. \

Chap,XX. The Power of Prayer. 481

CHAP. XX.

Of the Power and Necessity of Prayer in these Divine Contem-

pktions.

SONG iii. 2.—/ sought htm whom my soul loveih.

^ 1. SEEING the true knowledge of God, and
Christ crucified, is not to be attained, unless we keep
our eye constantly fixed upon the book of the innocent
and holy Hfe of Jesus Christ our Lord ; and since in
Order to this, a devout, humble, fervent, and earnest
prayer be required ; it is therefore highly necessary
to make sonie fuller inquiry into the nature of prayer^
which does not so much consist in an utterance of fine
words, as in a meditation or svveet intercoarse of the
heart with God, and in a Ufting up of the soul, and of all
her faculties and povvers to the same. As it is* inipos-
sible to find God without prayer ; so prayer is the' or-
dinary means appointed for seeking and Unding him.
And as it falls under a three-fold denomination, it be-
ing either oral^ interna^ or supernatural ; (according to
that of St. Paul : "I will pray with the spirit, and I
will pray with the understanding also ;") so we are now
to consider every one in particular.

\ 2. Oral prayer is a huTnble address to God, and an
external exercise, using the soul gradually to the inter-
nal duty of prayer, and leading a man into the niore in-
terior recesses of his ovvn heart ; especially if the words
outwardly uttered, by an attentive application of the
mind, be well pondered, mused, and meditated upon.
This proves often a means to approach spirit and soul
so nigh to God, as in filial confidence, to entertain a
sweet Conference with him our heavenly Father.

\ 3. Internal prayer is offered up without intermis-
sion, by the spirit and mind, unto God in faith, accord-
ing to that of our Saviour : " The true worshippers
shall worship the Father in spirit and in truth." And
that of David : *' Let the meditation of my lieart, (says
N X n

18.2 The Power of Frayer, Book II.

he,) bc cver bcforc thee." And again : *' I communed
^\ith mine own heart, and my spirit made diligent
search." Wherehy^ saysSt. Paul, speaking of die Spir-
it of adoption, ix)e cry Abba, Father. And by this
internal prayer, we are led on gradually to that which
is siipcrnatural ; and according to Taulerus, *' Con-
sists in a truc union with God by faith ; vvhen cur cre-
ated spirit dissolves, as it were, and sinks away in the
uncreated Spirit of God ; and then all is transacted in a
moment, whatever in words or deeds hath been done
and declared by all the saints from the beginning of the
World." And for that reason is this supernatural prayer
unspeakably more excellent than that which is external
chiefly. For thcrein the soul is by true faith so replen-
ished \^ ith divine love, that it can think of nothing eise
but of God only. Or if perhaps another thought should
slide unawares into the heart, it proves an occasion of
great grief and trouble of mind, and the soul cannot be
at ease, tili that intruding thought be turned out again.

^4. A soul once arrived at this happy State, gives little
or no employment to the tongue : it is silent to the Lord:
it pants after, andthirsts for God : it longs, yea, even faints
for bim : it loves him only, rests in himalone, disregard-
ing and not minding the world, nor any worldly affairs.
Whence it is still more and more fiUed and possessed with
an experimental savoury knowledge of God, with love and
joy to such a degree, as no tongue is able to express.
For whatever the soul then perceives, is beyond all
possibility of being explained by words. Insomuch
that if one should ask a soul wrapped up in these sub-
lime contemplations, what she thinks on, or what shc
perceives ? She w ould certainly answer : a good that
is above all good. What seest thou ? A perfection of
beauty transcending all created forms. What feelest
i\\o\x ? A joy surpassing all joys. What dost thou
taste ? The inexpressible dclights of love. Nay, such
a one would teil you, that all the words that could pos-
siblv be framed, were but a shadow, and came infinitely
shoit of the comprehensivencss of what was inwardly
feit and swcctly suffcred ; nothing but the actual sense
and pcrccption itsclf, being capable to give us a sound

Chap. XX. The Power of P rayer. 483

Impression of it. This is the voice of the eternal word,
and its discourse with a loving soul ; according to that
of the Lord : ** He that loveth me, I will manifest mv-
selfiinto him." To conclude : whatever here is feit,
whatever here is seen, is above nature. Here voices
are heard, and vvords that are unspeakablc, nor is it
possible for a man to utter them. And this is called in-
tellectual and mental speech.

§ 5. This is the school^ wherein the soul learns to
know God aright, and, as it were, to taste him. Whilst
she knows him, she loves him ; and v/hilst she loves
him, she affectionately longs for a total enjoyment of
him. For this is a most certain sign and property of
love ; to desire wholly to possess the object beloved, to
be intimately united with, and altogether transformed
into it. But if it chances to fall out (as often it does)
that the soul perceives herseif to be touched as with
;5ome endearing glance, though lasting but for a mo-
ment ; then verily she most earnestly endeavours to
recal, if possible, and longer to retain this beam of
heavenly joy, which darts forth upon her, and to recov-
er this divine taste which so lovingly affected her : and
all this she wishes, in order to be the more inseparably
united to her beloved. From this affectionate desire
Springs up both mental and oral prayer ; the soul being
fully convinced that these heavenly pleasures and di-
vine visitations are not to be attained but by fervent pray-
er onl}^ And in all this a most \^'onderful wisdom of
God appears, whereby every thing is managed in order
and harmony, and the soul by a gradual ascent led up
to the enjoyment of the greatest good. Thus noi"ie is
permitted to attain to mental prayer, but he w ho be-
gins with that which is vocal, and endeavours to blow
up the coals of secret internal prayer by some cxtcrnal
act and exercise. Again : none must have an access
to the supernatural prayer, or to an union with the sub-
limest and most delightful good, but by mental prayer.
But these things can only be known by experi mental

* August. Tract. 3, in 1 Joh, Jam hie videte magnum sacrament.uiTi
fratres. Maglsteria forlnsecus adjutoria quaedam sunt & admonitioncp
Cathedram in coelo habet, qui corde dacet.

484 The Power of Prayer. Book IL

perception, not to bc expressed by words. And diis is
tbetiue cause, ^^hy God so strictly, so frequently aiid
eariiCsdy erijoins prayer : because it is a sacred pledge
and bond by w hieb God draws us up to himself, and
by elevating us into bis immediate presence, detains us
there a while, and unites us, as it \^ere, to our first
original and divine pedigrce which v.e lost by our
heinous apostasy from so endless a gocd. If this pray-
er begins to languish at any time, then we lose by lit-
de and little, the sweet remcmbrance of God, and de-
privc oursehes of all the unspeakable benefits that
arc wont to result from bis most comfortable pres-
ence.

^ 6. If therefore you would rightly pray, see you do
it not with a half, or divided, but with a whole and en-
tire heart. Bat this is not to be attained, but by fre-
quent exercise and a continual and unwearied diligence.
Without this, you are never like to reap the fruits of
prayer. Oii the contrary, as often as you give attend-
ance to any external vvork, take care you set not your
heart upon it. If you eat, drink, or attend any other
outward aftair incident to human life, see that } ou be-
stow not yourself, that is, your whole heart upon it.
Do it as if 3-ou did it not. For your heart is to rest en-
tirely in God, and closely to adhere to him by mental
and internal prayer ; which cannot be done except it
be set free from the tiresome incumbrancescf the v.orld.
The more you ofiPer yourself up to the Lord by prayer,
the greater will be your illumination. And again :
the more the knowledge of God is enlarged upon your
mind ; the more cndearing ^^ ill be your sense and {er-
ceplion of the high est good, the more ardent also, the
more tendcr and affectionate will be your love to ihe
Lord ; and in fine, the more capable u ill }'ou be of •
enjoying him. Your soul being thus disposed, shall in
a sui)ernaturul manner taste of a happiness so high and
transcendent, as infinitely exceeds all the words and
expressions of men.

V 7. Of this thrcefold prayer, Jesus Christ himself has
set US a pattern most bright and perfcct, from w hom we
may Icarn the naturc and method of it, if we do but at-

Chap. XX. The Poiver of P rayer, 485

tentively consider his manner of pray ing; recorded in his-
tory. For \ve find that he often continued whole days
and nights in prayer to God, praying with all fervericy
from the very bottom of his soul, and in prayer triumph-
ing and rejoicing in spirit. He has therelbre both by
words and actions, or example, taught us how to pray,
leaving us a pattern to follow after, and commanding us
to " watch and to pray, that vve enter not into tempta-
tion.'^ He recommends to us also most frequently ihe
duty of prayer thereby to testify, that nothing was more
pleasingy nothing more acceptable to him than our prayer,
having it enjoined for no other reason, than to let us see,
how entirely he loved us, and how desirous he was, that
by prayer we should be made partaker of the greatest
and most precipus good.

5 8. But,lest we should pretend, that so noble an ef-
fect as results from a due Performance of prayer ^vas not
attainable by us, the Lord does not think it enough to
have said, ask ; but encourages us also with a promise
annexed : Aiidye shallrecehe, that y our joy may be Juli ;
exciting us moreover to prayer by his own example,
seeing the most exquisite sufierings did not extinguish
in him, but rather blow up more the ardour of his devo-
tion : " For being in agony, he prayed more earnestly,
and his sweat was, as it were, great drops of blood falling
down to the ground." Set therefore this mirror of prayer
before your eyes, and learn to persevere thereiü. Wi^en-
ever you begin to grow faint and weak in praying, turn
but seriously the eyes of your mind upon your Lord
Christ, w ho prayed not for himself, or upon his own ac-
count, but for you and upon } our account, and so sanc-
tified your prayer, blessed it, anu added life and efiicacy
thereto. Him therefore behold, ^vho though he was
true God, and consequently in actual possession of all
things ; yet as he was man, he obtained for you of his
heavenly Father, all things by prayer. Ar.d hence was
his whole life a continual and uninterrupted prayer, and
a perpetual longing to do the will of God : which there-
fore he finished also praying on the cross.

\ 9. If therefore your Lord and Suviour prayed so
fervently on your account, and was heard ; then surelv

486 The Power of P rayer. Book IL

he will not sufFer your prayers to be poured forth in vain.
Did he procure all things for von by prayer, think you,
thcn, that ^^'idlOllt it, you can obtain any the least bless-
ing ? And as it is piain, that without divine gracc, with-
out light; wilhout knovvledge, and in fine, without faith,
not onc can be saved ; it is no less piain, that thesc and
all odier heavenly graces, in no otherwise can be attaiu-
ed to but by prayer only. It is the Lord you must en-
treat by fervent prayer, to obtain froni him only, faith,
love, hope, humility, patience, the Holy Spirit, together
with the whole train of gospel virtues, which he alone is
able to bestow and to strengthen in } our soul. It is he
alone that infuses theni into the heart. But as he that
has them not, cannot give them ; so the Lord, whose
gift they are, will not give them, vithout beingasked.

^ 10. Now if you are truly desirous to pour out your
soul before the Lord in fervency of spirit ; believe me,
there is not a more ready and effectual means conducing
thercto, than with the eyes of your mindto behold the
mirror of the most meek and nnost humbie life of Christ :
To keep, I say, your eyes attentively fixed upon the
poverty, the reproach and contempt, the griefs and sor-
rows, and the most ignominious death of your blessed
Saviour. Into this book of prayer, if you diligently
look, you will perceive your heart and mind to become
inflamed with most affectionate and ardent desires. And
through the devil and the flesh shall not cease to assault
you w ith temptations on all hands, whilst you continue
faithful in thesc holy cxercises ; yet by means of devout
prayer, shall they be subdued at last. Nor is only
prayer excited and stirred up by the contemplation of
Christ crucified, but the heart is also cleansed withal ;
without w hich purification of the heart by faith, our
prayers w ill prove altogether ineftectual in the sight of
God : Whereas, after a sincere application to the Lord
by prayer, the Spirit of God visits the heart w ith his gra-
cious presence, as he descended upon the aposdes, even
when they \\ cre with one accord pra}ing at Pentecost.

^11. What concerns particularly the temptations that
are wont to attcnd the duty of prayer, you will behave
vourself under them as the Lord himsclf did ; who in

Chap. XX. The Pouoer of Prayer, 48T

the midst of the agony he sufFered on Mount Olivet,
prayed the more earnestly, Thus shall your prayer prove
at last victorious over all your enemies. By prayer the
Lord manifests himself to his childr^n. By prayer vvc
learn to practise true humility : for it is by prayer the
highest is united to the lowest ; the most high God to
the most hiimble heart. And this humility is the very
inlet, whereby plenty of divine grace is infused into the
soul. This grace, the more it humbies a man, the
more grace itself gets in the soul. And again : the
more a soul is enriched with grace, the more does she
improve in humility.

l 12. The most considerable temptation and obstruc-
tion in prayer, seems to be, when God withdraws the
grace of a fervent and lively devotion. And yet in this
case it is, that we ought to stir up ourselves the more
carefully to prayer and supplication. For though indeed
a prayer poured forth with a spirit of power and fervency
be acceptable to God ; yet is that which climbs up the
throne of grace in affliction, temptation, spiritual dry-
ness, and brokenness of soul, still more pleasing in his
sight. For as the heart of a father is sooner softened
into tenderness and commiseration, by the broken sighs
and trembling words of a sick and languishing child ;
than by the strong voice and more ready utterance of
one in perfect health ; so is the secret affliction, and
earnest, though weak eiFort of a soul truly affected with
a sense of her weakness in faith, of her poverty in spirit,
and of her want of spiritual life and comfort, by far more
acceptable to our infinitely merciful Father, than the
more vigorous petitions of a soul raised by a sense of
faith, and abounding in consolation. Hold out patient-
ly in these spiritual straits, and depend upon it, that the
Lord in his own time will certainly i'estore unto thee the
jvy ofthy sahation.

F IJVIS.

1 4 1958

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Full text of "True Christianity; or, the whole economy of God towards man, and the whole duty of man, towards God. In four books. Written originally in the German language"

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